Lexham Research Commentary

Colossians

Derek R. Brown Author

Douglas Mangum Series and Volume Editor

Jim LePage Graphic Designer

Lexham Press, 2013

Preface

The variety of views in biblical studies presents a maze of complexity. There are often as many interpretations as interpreters. With the Lexham Research Commentaries, we start from the premise that the best solution is to provide a map of the maze. The series is designed to be a research tool. Each guide presents a wide range of interpretive issues raised by Bible scholars. These resources meet the needs of those studying the Bible in academic settings, but the broad scope of coverage also makes them useful for preaching preparation. The research engages with critical biblical scholarship and explains scholarly interpretations. Undoubtedly you will agree with some interpretations, disagree with others, and encounter some for the first time. Whatever the case, these are issues you will run across. We’re here to guide you through this rough terrain. Each volume in the series links to standard scholarly works on the Bible. The authors of the Lexham Research Commentaries have made no attempt to identify where particular interpretations fall along the theological or denominational spectrum. This is a mark of the diversity of biblical interpretation, not a mark of implicit endorsement by the guides’ authors. Interpreters from different theological perspectives often have conflicting views on the same texts. As you encounter these views, we urge you to keep the biblical text itself central to your study. The Lexham Research Commentaries provide the information you need to reach your own conclusions. Our summary will explain the issue and the main options. The annotated links will point you to a variety of resources that engage the issue in more depth. If all you need is an overview, the guide alone will give you easy access to the essential information. If you need to research a passage in depth, we will point you to the most relevant discussions among the thousands of available resources in the Logos library. Research takes time. The Lexham Research Commentaries save time.

Introduction to Colossians

Message

Paul’s central message in Colossians is the affirmation of the sufficiency of Christ in the face of false philosophy in Colossae and the threat it posed to the truth of the gospel. Paul uses each section of the letter to address this problem. In the opening section he gives thanks for the Colossians’ acceptance of “the word of truth” (the gospel) and asks God to fill them with knowledge of His will (Col 1:3–10). The theological reality behind the great Christ hymn in Col 1:15–20 is presented as the antidote to the poisonous philosophy described in Col 2:6–23. Christ, as the head of the church and the embodiment of God’s fullness, holds together the body of believers. In Colossians 2:21–23 Paul stresses the importance of remaining secure and steadfast in the faith. He then discusses his service to “the word of God”—the mystery previously hidden but now revealed as Christ Himself (Col 1:24–2:5). Beginning in Colossians 2:6, Paul warns the Colossians of the danger presented by the “empty philosophy” that was being promoted in Colossae (Col 2:8). In this passage Paul condemns the philosophy for its false asceticism, beliefs in dangerous powers and angels, and its threat to Christ’s headship over the body of believers (Col 2:8–23). The exhortations in Col 3:1–4:6 instruct believers on how to resist this empty philosophy and submit to Christ’s lordship—by stripping off the “old self” and putting on the “new self.”

Themes

Two major themes dominate the letter to the Colossians: cosmic Christology and the truth of the gospel. First, throughout the letter Paul reiterates the importance of understanding Christ’s identity. This is especially true in the great hymn of Col 1:15–20, which declares Christ as “the image of the invisible God”, “the firstborn of all creation”, “the head of the body” (the church), and the one in whom the fullness of God dwells and through whom God reconciled “all things” to Himself. Paul draws on this Christology throughout the letter to alleviate the Colossians’ fears of powers, rulers, and “elemental spirits” (Col 1:16; 2:8) and reaffirm the sufficiency of Christ in the face of the “empty philosophy” in Colossae. Second, Paul stresses the importance of adhering to the truth of the gospel. In Colossians 1:5–6 he mentions the Colossians’ initial reception of the hope of “the word of truth, the gospel.” In Colossians 1:23 he exhorts the Colossians to remain steadfast in the faith without shifting from the gospel. Paul reveals his own commitment to “the word of God” in Col 1:24–29. Colossians 3:16 implores the Christian community to let “the word of Christ” dwell richly among them. In Colossians 4:3, the imprisoned apostle asks the Colossians to join him in his prayers for an opportunity to preach “the mystery of Christ.”

Genre

Colossians belongs to the genre of the ancient letter. Although Colossians contains the majority of the common sections of the letter genre, Davids (2008, 236) observes that the letter displays a unique literary style. The inclusion of Colossians among the so-called “prison letters” (Ephesians, Philippians, Colossians, and Philemon) further confirms that the writing belongs to the letter genre.

Composition

Paul’s authorship of Colossians was unchallenged for most of history. With the rise of critical scholarship in the 19th century, however, scholars questioned the letter’s authenticity. As a result, many scholars now regard Colossians as a “deutero-Pauline” letter—that is, a pseudonymous writing composed by a follower of Paul in his name. The arguments against Pauline authorship are typically based on the allegedly different style, theology, and vocabulary of the letter (see Davids 2008, 229–30). More recently, a number of scholars have defended the authenticity of Colossians. Barth and Blanke (1994, 125–26), for example, claim that the idiosyncrasies of the letter are the result of Paul’s integration of his own style, liturgies and confessions of the early church, and phrases known to the recipients of his letters. Garland (1998, 17–22) also argues in favor of Paul’s authorship of Colossians. In particular, he stresses that the theology of Colossians is consistent with Paul’s theology in his other letters. Davids (2008, 229–32) notes Timothy’s involvement and influence as possible reasons for variations of style and vocabulary in Colossians (see Col 1:1). The debate over the authorship of Colossians is further complicated by the letter’s relationship to Philemon, a letter that virtually all scholars regard as a genuine Pauline writing. The two letters share the same authors (Col 1:1; Phlm 1), a similar list of greeters (Col 4:10–14; Phlm 23–24), and a reference to Onesimus (Col 4:9; Phlm 10) (see O’Brien 1998, xlviii). Those who think someone other than Paul wrote Colossians date the letter to the 70s—that is, sometime after Paul’s death. For those who hold to Pauline authorship, the date of the letter is contingent on the location of Paul’s imprisonment. Some argue Paul wrote Colossians, along with the other “prison letters,” while imprisoned in Rome and date the letter to the early 60s (see Dunn 1996, 35–39, who thinks Timothy wrote Colossians under Paul’s supervision). A date of composition in the mid- to late 50s is often proposed by those who believe Paul was imprisoned in Caesarea (see Barth and Blanke 1994, 126–34) or Ephesus (see Bird 2009, 9–15).

Historical Setting

Colossae was a relatively small agrarian town located in the region of Phrygia in western Asia Minor. It was part of a triad of cities along with Laodicea and Hierapolis, all of which were situated in the Lycus River Valley (see Col 2:1; 4:13, 15; compare Acts 16:6; 18:23). An earthquake devastated the region surrounding Colossae in AD 61. Paul’s letter to the believers in Colossae was probably written before this event. Although the people of Colossae were mostly Gentile, Moo (2008, 26–27) cites passages in Josephus and Cicero that suggest the city also had a substantial Jewish population. The city of Colossae was distinguished by its various spiritual beliefs. According to Arnold (2002, 372–74), the “spiritual climate” of Colossae included beliefs in “dangerous spirits and powers” (see Col 2:8, 15), invocations of angelic and other divine beings for protection, and “ecstatic forms of worship” that often involved forms of bodily abuse (compare Col 2:18). According to Barth and Blanke (1994, 10–12), the people of Colossae also participated in various “mystery religions.” On the whole, syncretism—the blending of different religious beliefs and practices—seems to have been the prevailing approach to religion in Colossae (see Wright 1986, 24–25).

Structure

1.  Salutation and Prayer (Col 1:1–14)
   

a.      Salutation (Col 1:1–2)
  i.      The Writers of the Letter (Col 1:1)
  ii.      The Recipients of the Letter (Col 1:2)
b.      Thanksgiving (Col 1:3–8)
  i.      Statement of Thanksgiving (Col 1:3)
  ii.      Thanksgiving Continued (Col 1:4–8)
c.      Intercessory Prayer (Col 1:9–14)
  i.      Prayer for Knowledge (Col 1:9–10)
  ii.      Prayer for Strength (Col 1:11)
  iii.      Thanks to the Father (Col 1:12–14)

2.  The Christ Hymn and Reconciliation (Col 1:15–23)
   

a.      The Christ Hymn (Col 1:15–20)
  i.      Christ as Agent in Creation (Col 1:15–16)
  ii.      Christ as Lord and Head (Col 1:17–19)
  iii.      Christ as Agent in Reconciliation (Col 1:20)
b.      Reconciliation with God through Christ (Col 1:21–23)
  i.      Reconciliation through Christ (Col 1:21–22)
  ii.      Response to Reconciliation (Col 1:23)

3.  Paul, the Colossians, and Empty Philosophy (Col 1:24–2:23)
   

a.      Paul’s Personal Statement (Col 1:24–2:5)
  i.      Paul and the Gospel (Col 1:24–29)
  ii.      Paul and the Colossians (Col 2:1–5)
b.      Paul Against False Teaching (Col 2:6–23)
  i.      Sufficiency of Christ over Human Traditions (Col 2:6–15)
  ii.      No Required Traditions or Experiences (Col 2:16–19)
  iii.      An End to Observing Jewish Practices (Col 2:20–23)

4.  Living According to the Cross (Col 3:1–17)
   

a.      Seeking Things from Above (Col 3:1–4)
b.      Stripping Off the Old Self (Col 3:5–9)
  i.      First List of Vices (Col 3:5)
  ii.      God’s Wrath (Col 3:6)
  iii.      Second List of Vices (Col 3:7–9)
c.      Putting On the New Self (Col 3:10–17)
  i.      Renewal According to God’s Image (Col 3:10–11)
  ii.      Virtue List (Col 3:12–14)
  iii.      The New Self in the New Community (Col 3:15–17)

5.  Household Rules (Col 3:18–4:1)
   

a.      The Wife’s Duty (Col 3:18)
b.      The Husband’s Duty (Col 3:19)
c.      The Duty of Children (Col 3:20)
d.      The Duty of Parents (Col 3:21)
e.      The Duty of Slaves (Col 3:22–25)
f.      The Duty of Masters (Col 4:1)

6.  Final Exhortations (Col 4:2–6)
   

7.  Conclusion (Col 4:7–18)
   

a.      Commendations (Col 4:7–9)
b.      Greetings (Col 4:10–17)

Salutation and Prayer Colossians 1:1–14

Overview

Paul opens his letter to the Colossian believers in the same fashion as most of his letters—by introducing himself as its author and by addressing his readers (Col 1:1–2; compare Rom 1:1–15; 1 Cor 1:1–9). The inclusion of the standard greeting of grace also gives Colossians continuity with the other letters of Paul (Col 1:2).

Dunn (1996, 53) suggests that Col 1:3 serves as the basis for both Paul’s thanksgiving section (Col 1:3–8) and prayer (Col 1:9–14). Paul begins his thanksgiving section by thanking God for the faith and love of the Colossian believers (Col 1:4–6). In Colossians 1:7–8 Paul discusses the role of his fellow worker, Epaphras, in establishing and ministering to the Colossian community (compare Col 4:12). Paul’s prayer focuses on the continuing growth of the Colossian believers. In particular, he prays that they will grow in their knowledge of God (Col 1:9–10) and be strengthened by God to endure whatever comes their way (Col 1:11–12). The prayer then gives thanks to God for the gift of inheritance—redemption from the domain of darkness and deliverance into the kingdom of His beloved Son (Col 1:13–14).

Structure

1.  Salutation (Col 1:1–2)
   

a.      The Writers of the Letter (Col 1:1)
b.      The Recipients of the letter (Col 1:2)

2.  Thanksgiving (Col 1:3–8)
   

a.      Statement of Thanksgiving (Col 1:3)
b.      Thanksgiving Continued (Col 1:4–8)

3.  Intercessory Prayer (Col 1:9–14)
   

a.      Prayer for Knowledge (Col 1:9–10)
b.      Prayer for Strength (Col 1:11)
c.      Thanks to the Father (Col 1:12–14)

Place within the Book

Many commentators, such as Davids (2008, 245) and Dunn (1996, 41), view the entire section of Col 1:3–23 as the exordium (“introduction”) of the letter. Barth and Blanke (1994, 41–42), however, view Col 1:3–11 and Col 1:12–2:5 as the first two of four main sections of the letter. Melick (1991, 185) includes Col 1:1–14 within an even larger literary unit of the letter. He places all of Col 1:3–3:4 in a single section focusing on “the preeminence of Christ in Christian Theology.” Vaughan (1981, 170–71) separates Col 1:1–14 and Col 1:15–23, though by thematic grouping: the former section includes the letter’s introductory material, and the latter is devoted to “the supremacy of Christ.” Regarding the relationship of Col 1:1–14 to the rest of the letter, the most pressing issue is explaining its location immediately before the famous hymn in Col 1:15–20. Bruce (1984, 55–56) claims the references to the kingdom of God’s beloved Son in Col 1:13 lead into the statement on the Son’s role within creation and reconciliation in Col 1:15–20. Other interpreters prefer to view Col 1:15–20 more separately from its preceding section since it was, in all likelihood, a hymn or poem incorporated into the letter (see Hendriksen 1964, 66 and Moo 2008, 107–108).

Issues at a Glance • The Word of Truth • The Domain of Darkness and the Kingdom of the Beloved Son • Key Word Study: Klēros, “Inheritance” • Key Word Study: Rhyomai, “To Rescue”

Starting Point

In Colossians 1:7 Paul says that the Colossians learned the gospel from Epaphras, whom he calls “our beloved fellow servant” and “a faithful minister of Christ” on behalf of the Colossians. In Colossians 1:8, he says he learned of the Colossians’ progress through Epaphras. Near the end of the letter, Paul refers to Epaphras as one of the Colossians and as “a servant of Christ Jesus” (Col 4:12). In Paul’s letter to Philemon, which is often closely associated with Colossians, Paul mentions that Epaphras is in prison with him (Phlm 23). As many commentators point out, Paul’s description of Epaphras’ ministry probably indicates that he was responsible for the founding of the Colossian church (see Davids 2008, 246 and Still 2006, 282). See the following resources for more on Epaphras and his participation in the founding of the Colossian church and Paul’s ministry. “Epaphras” Harper’s Bible Dictionary “Epaphras” The Anchor Yale Bible Dictionary “The Church at Colossae” Dictionary of Paul and His Letters “Paul and His Coworkers” Dictionary of Paul and His Letters

The Word of Truth

Paul begins his prayer by giving thanks for the faith of the Colossians, who have been “bearing fruit” since the day they heard “the word of truth, the gospel” (tō logō tēs alētheias tou euangeliou; Col 1:5). As Wall (1993, 47–49) points out, “the word of truth” translates the Hebraism that could be rendered “God’s true word” (see Psa 119:43). He describes the OT concept of God’s word as the revealed message in Torah. Paul uses similar language throughout his letters to refer to the revealed message of the gospel (see 1 Cor 14:36; 2 Cor 5:19; 1 Thess 1:8). The following questions are worth consideration at this point: What is “the word of truth?” Does Paul use similar expressions in Colossians or elsewhere in his letters? How does it relate to “the gospel”—is it the same thing (see Barth and Blanke 1994, 155–56) or should we translate the phrase as “the word of truth of the gospel” (see Lohse 1971, 18–19)?

• Anders describes “the word of truth” (the gospel) as the source of the Colossian believers’ growth (Col 1:5–6). He considers “the word of truth” to be the gospel, which he further defines as the message of Christ’s death, burial, and resurrection, which has solved the problem of sin. “Colossians 1:5” Holman New Testament Commentary: Galatians, Ephesians, Philippians & Colossians

• Bird considers “the word of truth” to be in apposition to “the gospel.” He thus translates the entire phrase as “the word of truth: the gospel.” He suggests that within the context of Colossians, “the word of truth” is to be contrasted with the empty deceit and human tradition associated with the philosophy opposed by Paul (Col 2:8). “Colossians 1:3–8” New Covenant Commentary: Colossians and Philemon

• Dunn prefers to retain the sense of the original Greek wording—“the word of the truth of the gospel.” He appeals to similar phrases in Gal 2:5 and Gal 2:14 in support of this reading (compare Col 1:25–27). “Colossians 1:5” NIGTC: The Epistles to the Colossians and to Philemon

• Lohse draws attention to similar phrases used by Paul—“word of truth” (Eph 1:13), the “word of God” (1 Cor 14:36); the “word of the Lord” (1 Thess 1:8; 2 Thess 3:2); “the message of reconciliation” (2 Cor 5:19), “the word of life” (Phil 2:16), and “the word of Christ” (Col 3:16). Each of these phrases, Lohse argues, refers to the “good news,” which is made known by “apostolic proclamation.” “Colossians 1:5” Hermeneia: Colossians and Philemon

• O’Brien acknowledges the OT background to the expression “the word of truth” but argues that Paul’s use of it was prompted by the “Colossian heretics” and their false teaching. The gospel helps believers bear fruit and come to fullness in Christ (Col 1:5–6; 2:9–10); by contrast, the teaching of the false teachers in Colossae is described as “empty deceit” (Col 2:8). “Colossians 1:5” WBC: Colossians, Philemon

• Wright explains the relationship between “the word of truth” and “the gospel” by describing the latter as “the announcement … whose importance lies in the truth of its content.” In his view, the gospel is not primarily an invitation or “a technique for changing people’s lives”; rather, it is a command to be obeyed. He also points out that Paul introduces the entire phrase—“the word of truth, the gospel”—using a single word: “hope” (elpis; Col 1:5; see also Col 1:23, 27). “Colossians 1:5” TNTC: Colossians and Philemon

The Domain of Darkness and the Kingdom of the Beloved Son

In Colossians 1:13–14 Paul describes salvation as the act in which God delivers (rhyomai; compare 2 Cor 1:10) believers out of “the domain of darkness” (tēs exousias tou skotous) and transfers them into “the kingdom of His beloved Son” (tēn basileian tou huiou tēs agapēs autou). The language of deliverance recalls the imagery of God’s redemption of the people of Israel from slavery in Egypt (e.g., Exod 6:6; 12:27; Deut 13:5). Bird (2009, 44) suggests that Paul’s metaphor is also reminiscent of Isaiah’s reiteration of the biblical exodus motif (see Isa 9:1–2; 42:6–7, 16; 58:10; 60:1–3). But what are “the domain of darkness” and “the kingdom of His beloved Son”? Some scholars, such as Wright (1986, 65), interpret “the domain of darkness” as a reference to Satan’s rule over sinful humanity. Others define the phrase as a realm in which darkness flexes its power (see Lohse 1971, 37). Discussions of the phrase “the kingdom of His beloved Son” focus on whether Paul views the kingdom as a present or future reality. Scholars also debate whether these two phrases refer to the same event. That is, did God both deliver believers out of “the domain of darkness” by transferring them into “the kingdom of His beloved Son,” or are these separate, but still related, events?

• Bird suggests that Paul’s language in Col 1:13–14 is rooted in the apostle’s apocalyptic outlook, in which “malevolent spiritual forces” are active in the present age (see Gal 1:4; Col 2:15). In his view, Paul’s framework of salvation recalls the exodus imagery of the OT (e.g., Exod 14:30; Isa 42:6–7; 60:1–3). He interprets the “kingdom” as a principally future reality that affects the present primarily through the forgiveness of sins. “Colossians 1:9–14” New Covenant Commentary: Colossians and Philemon

• Bruce dismisses the importance of Zoroastrianism and Qumranic theology for interpreting the dualism of Col 1:13–14. In his view, “the dominion of darkness”—here and in Luke 22:53—refers to the “sinister forces” of the world to whom the Colossian believers were tempted to pay homage. Bruce agrees with Bird that Paul’s notion of the kingdom of God’s beloved Son is an example of realized eschatology. The full reality of the kingdom remains in the future, though it has already become effective in believers. “Colossians 1:13” NICNT: The Epistles to the Colossians, to Philemon and to the Ephesians

• According to Dunn, the idea that believers in Christ Jesus have already (aorist tense) been transferred into the kingdom of God’s beloved Son is exceptional since Paul typically speaks of the kingdom as a future reality (see 1 Cor 6:9–10; Gal 5:21; 1 Thess 2:12; 2 Thess 1:5; 2 Tim 4:1). Against Bruce, he finds the language of Col 1:13–14 and the theology of the Qumran writings to be comparable. He also includes a worthwhile discussion of the kingdom belonging to the Son rather than the Father in Col 1:13. “Colossians 1:13” NIGTC: The Epistles to the Colossians and to Philemon

• In Hendriksen’s view, Col 1:13–14 summarizes God’s work of redemption. God rescued believers from “the domain of darkness,” the sphere in which Satan rules over “human hearts” and other spiritual forces, and transfers them to “the kingdom of the Son of his love,” where believers already partake in God’s promised glory. “Colossians 1:13” Baker New Testament Commentary: Colossians and Philemon

• Lohse draws attention to similar language of deliverance in the literature of the Qumran community. He implies there is a conceptual overlap between “the domain of darkness” in Col 1:13 and the phrases “dominion of Belial” (mmshlt bly’l; e.g, 1QS 1:23) and “dominion of wickedness” (mmshlt rsh’h; e.g., 1QM 17:5). Furthermore, Christ’s kingdom (basileia) resembles statements about God’s reign in the Qumran writings (e.g., 1QM 6:6; 12:7). He suggests that the aorist tense of the verbs “delivered” (errysato) and “transferred” (metestēsen) indicate baptism as the means through which God’s actions are accomplished. “Colossians 1:13” Hermenia: Colossians and Philemon

• Melick’s commentary on this issue compares Col 1:13–14 to Acts 26:18, which uses similar language to describe salvation. In his view, however, Colossians differs from Acts in that it uses “darkness” (skotos) where Acts says “Satan.” (It should be noted that not all take “darkness” as a reference to Satan.) He describes the kingdom of Christ as more of a “spiritual dimension” than a geographical place. “Colossians 1:13–14” NAC: Philippians, Colossians, Philemon

• Instead of drawing comparisons to relevant literature outside the NT, Still notes the similar language found elsewhere in Paul’s letters (e.g., Rom 13:12; Eph 5:8; Phil 2:15; 1 Thess 5:5) and in the Johannine literature (e.g., John 1:5; 12:35–36; 1 John 1:5–7). He does not offer a precise definition of “the dominion of darkness”; he refers to it simply as “the orb of darkness” out of which God rescues believers. “Colossians 1:13” The Expositor’s Bible Commentary, Volume 12: Ephesians—Philemon (Revised Edition)

• Wall connects the “dominion of darkness” to sin more than the figure of Satan. In his view, God’s “rescue operation” delivers believers from their sinfulness and their spiritual struggle against “invisible forces” (including Satan). For Wall, the “kingdom of God’s beloved Son” is the “church’s destination as it is liberated from the evil kingdom.” He follows several commentators in viewing Christ’s association as the fulfillment of God’s promise to David about his eternal kingdom in 2 Sam 7:8–17. “God’s Rescue Operation (Colossians 1:13)” The IVP New Testament Commentary Series: Colossians & Philemon

Key Word Studies

Klēros, “Inheritance.” In Colossians 1:11–12 Paul prays for the Colossian believers to be strengthened and prepared to give thanks to God, who enabled them “to share in the inheritance of the saints in the light.” The noun klēros occurs 11 times in the NT. Its cognate terms, klēronomia (“inheritance”) and klēronomeō (“to inherit”), are used dozens of times throughout the NT, including in Col 3:24. Wall (1993, 55) notes that both “inheritance” (klēros) and “share” (meris) are used in descriptions of the promised land in the OT (e.g., Num 18:20; Deut 32:9).

He suggests the significance of this metaphor in Paul’s opening prayer in Colossians is the function of land and salvation as a gift from God. Arnold (2002, 378) points out that the book of Daniel looked forward to a future allotted inheritance (klēros; Dan 12:13 LXX). He states that the Qumran community also anticipated an eschatological inheritance. In Colossians 1:12 Paul applies this theological concept of inheritance to the allotment of believers. God will give an “inheritance”—redemption in Christ (see Melick 1991, 205–6)—to His “chosen people” (Col 3:12). “Klēros” The Theological Dictionary of the New Testament “Klēros” The Complete Word Study Dictionary: New Testament “Klēros” New International Dictionary of New Testament Theology “Klēros” The Exegetical Dictionary of the New Testament “Klēros” Vine’s Expository Dictionary of Old and New Testament Words

Rhyomai, “To Rescue.” The verb rhyomai means “to rescue” or “to deliver.” It is used 17 times in the NT and well over 100 times in the Septuagint (e.g., Matt 6:13; Rom 7:24; 1 Thess 1:10; 2 Pet 2:9; see also LXX: Exod 6:6; Judg 8:34; Psa 118:170). Paul uses the term several times in his letters. Several of the occurrences, including Col 1:13, describe salvation in terms God’s act of “rescuing” or “deliverance” of believers.

In Romans 11:26, for example, Paul cites the words of Isa 59:20 LXX when he looks to God as “the deliverer” (ho rhyomenos) who will come out of Zion to save Israel. In 2 Corinthians 1:10 Paul uses the verb three times in a single verse as he appeals to God’s past and present act of “rescuing” as the basis for hope in His future “rescuing” of believers. In 1 Thessalonians 1:10 Paul refers to Jesus as the one who “rescues” (ton rhyomenon) us from the coming wrath. As O’Brien (1998, 27) and Wright (1984, 65–66) point out, Paul’s use of the term in Col 1:13 is probably influenced by the OT depiction of God as the deliverer or rescuer of His people. “Rhyomai” The Theological Dictionary of the New Testament “Rhyomai” The Complete Word Study Dictionary: New Testament “Rhyomai” New International Dictionary of New Testament Theology “Rhyomai” The Exegetical Dictionary of the New Testament “Rhyomai” Vine’s Expository Dictionary of Old and New Testament Words

Application Overview

One of the central theological ideas of both Paul’s opening thanksgiving section and the letter as a whole is the word of truth, or “the gospel” (Col 1:5). Elsewhere in the letter, Paul refers to this message as “the word of God” (Col 1:25) and “the word of Christ”. In short, this “word” is none other than the “good news” (euangelion), as Paul states in Col 1:5; it is the proclamation that God has reconciled all things to Himself through Christ (Col 1:20–21). Paul’s references to “the word of truth” in Colossians illustrate its central role in the lives of believers—then and now. The “word of truth” defines believers as a community established on the basis of the gospel. It encourages fellow believers, such as Paul and Timothy, when they hear about its works in the lives of others. As it takes root in people’s lives, it bears fruit to the entire world (Col 1:6). As a message of truth, it stands against all forms of empty philosophy (Col 2:8). It gives hope to believers, who know their future will be with God (Col 1:4). And when it becomes embedded into the fabric of a believing community, the word of Christ leads to edification, gratitude, and praise of God (Col 3:16).

The Christ Hymn Colossians 1:15–23

Overview

Paul’s remarkable hymn about Christ considers the Son’s role in God’s work of creation and new creation (redemption). Paul begins by attributing two theologically rich titles to the Son. First, Christ is “the image of the invisible God” (Col 1:15a). This title illustrates the close relationship between the Father, who gave the gift of inheritance (redemption) to believers (Col 1:12), and His beloved Son, in whose kingdom believers now live (Col 1:13). Second, Paul refers to the Son as “the firstborn of all creation” (Col 1:15b). He further explains Christ’s relationship to creation in the following verses: “all things” (ta panta) were created through Him and for Him; He is above “all things” and holds together “all things” (Col 1:16–17).

The second movement of the hymn examines Christ’s role in God’s work of reconciliation (or new creation). He is the head of the body by virtue of His resurrection from the dead (Col 1:18). In one of the most extraordinary verses in the NT, Paul then says that the fullness of God was pleased to dwell in the Son (Col 1:19; compare Col 2:9). Through Him, God has reconciled all things on heaven and earth and made peace through the blood of His cross (Col 1:20). Paul’s description of Christ’s work of reconciliation leads him to explicate its significance in the life of the believer (Col 1:21–23). God’s reconciliation has brought believers close to Him, though they were once estranged (Col 1:21). This reconciliation now demands a right response from believers—they must remain steadfast without wavering from the hope of the gospel (Col 1:22–23).

Structure

1.  The Christ Hymn (Col 1:15–20)
   

a.      Christ as Agent in Creation (Col 1:15–16)
b.      Christ as Lord and Head (Col 1:17–19)
c.      Christ as Agent in Reconciliation (Col 1:20)

2.  Reconciliation with God through Christ (Col 1:21–23)
   

a.      Reconciliation through Christ (Col 1:21–22)
b.      Response to Reconciliation (Col 1:23)

Place within the Book

The transition from the prayer in Col 1:9–14 to the hymn in Col 1:15–20 raises several important questions. Why did Paul include this hymn here following his prayer for the Colossians (Col 1:9–14) and before his personal statement (Col 1:24–2:5)? How does the content of the hymn, including its statements about Christ, relate to Paul’s argument in the rest of the letter? Did Paul direct the hymn at his opponents, whom he also engages in Col 2:6–23? According to Bruce (1984, 55), the hymn is located early in the letter not merely as rhetoric but as a “safeguard” against the heretical teaching among the Colossian Christians. Similarly, Patzia (2011, 29) thinks the purpose of the hymn is to bring the Colossian believers back to a correct understanding of Christ (see Col 2:6–7) by establishing His “superiority or the preeminence of Christ in all things.” He argues the hymn sets up Paul’s exhortation to his readers to live “a moral and obedient life” in Col 1:21–23. Davids (2008, 256) includes Col 1:13–14 with the hymn since the verse contains “a hymnic praise of the Father leading to a hymnic praise of Christ.” In his view, the poetic nature of the hymn on Christ then allows Paul to explicate the significance of Christ’s cosmic work of reconciliation for his largely Gentile audience in Colossae. Barth and Blanke (1994, 194–95) state that the hymn celebrates “the Jewish Messiah as creator and reconciler of the universe” and suggest it is introduced in Col 1:12–14, where Paul speaks of believers being transferred into His kingdom. In the section subsequent to the hymn, Paul grounds his “universal mission charge” in the cosmic work of Christ. Still (2006, 287–89) understands Col 1:15–20 as a digression of praise for Christ between two sections in which Paul describes the Father’s work of reconciliation in Christ (Col 1:12–13; 1:21–23).

Place within the Canon

The hymn in Col 1:15–20 presents Christ as the agent of creation and the fulfillment of divine wisdom. These two roles correspond to two major theological concepts in the biblical canon: creation and wisdom. As “the image of the invisible God”, Jesus embodies and makes known God’s fullness and wisdom (see Dunn 1996, 85–86). The OT speaks of God as invisible or hidden from humanity (e.g., Exod 33:20; Deut 5:23; Psa 18:9–11). It also presents wisdom as a primary way God communicated to people (e.g., Prov 8:22–31). In the NT, the “invisible God” becomes visible by taking on human flesh. Colossians 1:15–20 and other NT passages declare that Jesus is both the “image of the invisible” God and the embodiment of divine wisdom. The opening chapter of John, for instance, refers to Jesus as “the Word” that became flesh and the one in whom God has revealed Himself (John 1:14, 18; compare Matt 11:27). Hebrews 1:3 calls Jesus the “exact imprint” (charaktēr) of God’s nature. In short, the NT uses various terms and expressions to point to a single theological reality: the incarnation of God in the person of Jesus Christ. Christ’s agency in creation gives us greater insight into the mystery of God’s creation than is available in the OT. God created “all things” through Christ, and the entire universe is sustained by Him (Col 1:16–17; compare Heb 2:10). As “the firstborn of all creation”, He stands above and over creation. In 1 Corinthians 8:6, Paul reworks a famous Jewish prayer, the Shema, to include Jesus, “through whom are all things and through whom we exist” (compare Deut 6:4–9). The Gospel of John likewise describes the participation of “the Word” (ho logos)—Jesus—in creation (John 1:1–3).

Issues at a Glance • Image of the Invisible God • Firstborn of All Creation • Head of the Body, the Church • The Fullness of God • Key Word Study: Synistēmi, “To Hold Together” • Key Word Study: Apokatallassō, “To Reconcile”

Starting Point

Scholars have long debated the origin and composition of the literary unit of Col 1:15–20. Most consider the passage to be an appropriation of an already existing poem or hymn of the early church. Interpreters therefore address both the provenance of the poem or hymn as well as its contextual use in Paul’s letter to the Colossians. The following resources provide an overview of the passage’s background. Barclay, “The Colossian Hymn” T&T Clark Study Guides: Colossians and Philemon Barth and Blanke, “The Hymn: Structure, Literary Problems, and Authorship” AYBC: Colossians Hendriksen, “The Son’s Pre-eminence” Baker New Testament Commentary: Colossians and Philemon Melick, “Introduction to the Hymn to Christ” NAC: Philippians, Colossians, Philemon “Presence of Hymns in the Pauline Corpus” Dictionary of Paul and His Letters

The hymn in Col 1:15–20 is one of the most important and memorable passages in the NT. In it, Paul ascribes to Jesus significant titles such as “the image of the invisible God” and “the firstborn of the dead.” Then, in Colossians 1:19, Paul boldly claims that in Christ “all the fullness of God was pleased to dwell.” The following resources discuss the importance of the hymn in Col 1:15–20 for the Christology of the NT and later theology. Hengel, “Wisdom and the Beginnings of Christology” Studies in Early Christology de Jonge, “The One God and Jesus” God’s Final Envoy: Early Christology and Jesus’ Own View of His Mission Martin, “Christology of Colossians” Contours of Christology in the New Testament Osborne, “Christology and New Testament Hermeneutics” Semeia 30: Christology and Exegesis: New Approaches Wright, “Colossians 1:15–20” Paul: Fresh Perspectives “Christology” Dictionary of the Later New Testament & Its Developments

Image of the Invisible God

The first line of the hymn in Col 1:15–20 refers to the Son (Col 1:13) as the “image of the invisible God” (eikōn tou theou tou aoratou). The term eikōn refers to something that represents or bears the likeness of something or someone. As Abbott (1909, 210) points out, eikōn differs from the Greek word homoiōma (e.g., Rom 1:23; 5:14; Phil 2:7; Rev 9:7; compare Isa 40:18–19 LXX), which refers to the resemblance of something rather than the representation of it. In the biblical tradition, eikōn is often used to refer to the representation of various gods. In the LXX of Daniel, for example, the statue of Nebuchadnezzar is called an eikōn (see Dan 2:31–3:18 LXX; compare Hebrew tselem). The book of Revelation frequently uses eikōn in a similar manner to refer to the “image” or “mark” of the beast (e.g., Rev 13:14–15; 14:9–11). The most relevant use of the term eikōn for understanding Col 1:15 occurs in the creation narrative in Genesis. In this passage, God declares His intention to make human beings (Hebrew: adam; Greek: anthrōpos) “in our image” (eikōn; compare Gen 1:28). Later passages in Genesis echo the idea of human beings as the bearers of God’s image (see Gen 5:1, 3; 9:5). All of these uses of eikōn lurk in the background of Col 1:15 (compare 2 Cor 4:4). Three questions are worth bringing up at this point. First, in what sense is Jesus the “image” (eikōn) of God? Many scholars describe Jesus (the Son) as the representation of God’s being (see Moo 2008, 117–18). Many point out that Col 1:15 expresses a similar idea to John’s notion of the “word” (logos) and to Heb 1:3, which describes the Son as “the exact representation of His being” (charaktēr tēs hypostaseōs autou). Dunn (1996, 87–89) and other commentators propose that these passages are based on a tradition within Jewish theology that identified divine wisdom as the “image of God” (e.g., Prov 8:27, 30). Second, what is the significance of the adjective “invisible” (aoratos) here? Some scholars interpret this phrase against the biblical idea that no one has ever “seen” God (e.g., Exod 33:18–23; John 1:18; 1 John 4:12; see Wright 1986, 74–75). Others, however, interpret Col 1:15 more in terms of revelation than visible representation (see Lohse 1971, 46–48). Third, does Colossians 1:15–17 describe the Son in His present glorified state (see Abbott 1909, 209–10) or what He has always been (see Hendriksen 1964, 72)?

• Arnold interprets Colossians 1:15 as an expression of Paul’s high Christology. He claims that Paul presents Jesus as the “image” of God (before His incarnation) to help explain Jesus’ significance to Jewish Christians, who would have found it difficult to understand Jesus’ divinity in light of their strict monotheism. He suggests that these Christians would have understood the idea of Jesus being the “image” of God because they were familiar with personified divine wisdom (e.g., Prov 8:27). “Colossians 1:15” ZIBBCNT: Romans to Philemon

• Barth and Blanke interpret the first half of Col 1:15 in light of the second half of the verse—Jesus is called the “image” of God precisely because He is the “first-born of all creation”. Accordingly, they suggest that eikōn does not primarily describe Jesus’ relationship to God (the Father) but to all of creation. In addition, their commentary offers a lengthy excursus on the phrase “image of God,” which focuses on both Graeco-Roman and Jewish traditions. “Colossians 1:15” AYBC: Colossians “Image of God” AYBC: Colossians

• Bruce ponders whether Paul might have recognized Jesus not only as the risen Lord but as the “image of God” on the Damascus road (see Acts 9:1–19). In his view, to say that Jesus is the “image” of God means that He is the perfect revelation of God’s nature and being. He adds that the image of God in humanity is actually a reflection of the “archetypical image”—the Son (Jesus). “Colossians 1:15” NICNT: The Epistles to the Colossians, to Philemon and to the Ephesians

• Dunn places heavy emphasis on the importance of the term aoratos, which implies that something or someone is needed to know God. He argues that wisdom and Logos in Jewish theology were the primary way to “bridge the otherwise unbridgeable gulf” between God and humanity. In turn, wisdom and Logos functioned as a safeguard for the unknowability of God. Dunn probably stresses the importance of the Jewish wisdom tradition more than any other scholar. “Colossians 1:15” NIGTC: The Epistles to the Colossians and to Philemon

• Macleod discusses the Christological title “the image of God” in relation to other biblical passages that mention God’s image (e.g., Gen 1:26; 2 Cor 4:4). The broader focus of his book is the development of Christology in various strands of theology, such as Scottish theology and notable German theologians (e.g., Jurgen Moltmann). “The Christ-hymn of Philippians” Jesus Is Lord: Christology Yesterday and Today

• Melick claims that eikōn here refers to a symbol that is more than a symbol and brings with it the “actual presence of the object.” In his view, for Jesus to be the eikōn of God means that He brings God “into the human sphere of understanding” by manifesting God Himself. Because Jesus shares the same substance with God (the Father), He makes the invisible God visible. “Colossians 1:15” NAC: Philippians, Colossians, Philemon

• Still offers several insights regarding the expression “image of God.” First, he explains the meaning of eikōn by listing several English synonyms, including “likeness,” “representation,” “reflection,” and “manifestation.” Second, he suggests that Paul’s Damascus road experience marks the point in time when Paul began to think of Jesus as the “dwelling place of divine wisdom” and the “visible image of the invisible God.” Third, he identifies Jesus’ earthly mission—from incarnation to crucifixion—as how Jesus reflects the image of God. “Colossians 1:15” The Expositor’s Bible Commentary, Volume 12: Ephesians—Philemon (Revised Edition)

• According to Thiselton, Jesus’ role as “the image of God” is what makes God “thinkable” or “conceivable.” He suggests that humanity, which was created in the image of God (see Gen 1:26, 27), can only see what the “unspoiled image of God” looks like in Christ. “The Cosmic or Universal Christ” The Living Paul: An Introduction to the Apostle and His Thought “Creatureliness and Humanity in the Image of God” The Living Paul: An Introduction to the Apostle and His Thought

• Vaughan claims that the meaning of Christ’s role as the “image of God” should not be interpreted merely in a material or physical sense. He suggests that Christ has been the “image of God” for all periods of His existence, not just His pre-incarnate state or His glorified, post-ascension existence. He therefore argues that Christ’s incarnation did not make Him the “image of God,” but instead brought God’s exact likeness within humanity’s grasp. “Colossians 1:15” The Expositor’s Bible Commentary, Volume 11: Ephesians Through Philemon

• According to Wright, Jesus’ role as the “image of God” fulfills humanity’s designed role to be the “perfect vehicle for God’s self-expression within his world.” He thus understands “image of God” as a title reflecting the theological reality of the incarnation. Christ both fulfills His own role and the role God intended for humanity by “reflecting perfectly the character and life of the Father.” “Colossians 1:15” TNTC: Colossians and Philemon

Firstborn of All Creation

The second part of Col 1:15 ascribes another title to Jesus: “the firstborn of all creation” (prōtotokos pasēs ktiseōs). The language of the phrase anticipates the related language of Col 1:18—“firstborn from the dead” (prōtotokos ek tōn nekrōn). This phrase is also well-known within Christian history due to theological controversies regarding the nature of Christ. Many commentators, including Arnold (2002, 380) and Bird (2009, 52–53), are quick to point out that this title does not mean Jesus was the first created thing or person. Rather, the designation “firstborn of all creation” is rooted in the language and theology of the OT in two primary ways. First, in Psalm 89:27 God calls David His “firstborn” (Hebrew bekhor; Greek prōtotokos [Psa 88:28 LXX]). Noting that God also gives this title to Israel in the OT (Exod 4:22; Isa 64:8; Jer 31:9), Garland (1998, 87–88) argues that the “firstborn” metaphor distinguishes Christ from the rest of creation. Christ comes before all creation, and He is over all creation. Second, the application of “firstborn” language to Christ may be rooted in the wisdom tradition of Second Temple Judaism (see Bruce 1984, 58–61). Certain strands of this tradition presumed that wisdom was present at the creation of the universe (e.g., Prov 8:22–31). Early Christianity may have applied this same idea—not as a prophecy, but more of an analogy—to Christ to explain His relationship to creation. Although most commentators agree on the general background to the phrase “firstborn of all creation,” interpretations of its significance in Col 1:15, as well as in the broader context of the poem of Col 1:15–20, fall into two camps. First, interpreters such as Lohse (1971, 48–49) maintain that “firstborn of all creation” as a title emphasizes Jesus’ uniqueness and preeminence over all created things. In this way, “firstborn of all creation” highlights Jesus’ role as ruler. Second, other interpreters emphasize that the title primarily refers to Jesus’ preexistence before any created thing (see Abbott 1909, 211–12). The two meanings of the title “firstborn of all creation” are not exclusive; most commentators draw attention to both interpretations (see Davids 2008, 254–55).

• Bird points out both the Graeco-Roman and OT background to “firstborn” language. He claims that this term designated a household’s heir in Graeco-Roman society, while in the OT it referred to “the special privileges of inheritance” of the firstborn (e.g., Deut 21:15–17) and to Israel’s special relationship to God (e.g., Jer 31:9). In his view, “firstborn of all creation” does not merely highlight Jesus’ superiority to all creation, but His agency in the creation of all things and sovereignty over things. “Colossians 1:15–16” New Covenant Commentary: Colossians and Philemon

• In Dunn’s view, the phrases “image of God” and “firstborn of all creation” are both related to language and theology of Jewish wisdom traditions. In particular, he argues that “firstborn of all creation,” like its theological antecedent “wisdom” (e.g., Prov 8:22, 25), helps bridge the gap between God and creation. He suggests the phrase highlights both Jesus’ “precedence” over creation as well as His priority in creation. Rather than resolving these interpretations, Dunn prefers to uphold the “transcendent-immanent tension” that he considers to be inherent to Paul’s words. In short, the title “firstborn” refers to Christ’s “primacy over creation, and not just within creation.” “Colossians 1:15” NIGTC: The Epistles to the Colossians and to Philemon

• According to Barth and Blanke, the meaning of “firstborn” refers to someone in a position of “preference or predominance” and does not necessarily imply procreation, birth, or temporal priority. The title therefore is applied to individuals who are “chosen” or “beloved” and, in the context of the hymn in Col 1:15–20, functions as a designation of rank. In an added section devoted to the meaning of the title “the firstborn,” Barth and Blanke cite several OT and NT passages in support of their interpretation. In their view, the title speaks of Christ’s preexistence only on a secondary level. “Colossians 1:15” AYBC: Colossians “The First-born” AYBC: Colossians

• Hendriksen’s interpretation of “firstborn of all creation” is predicated on his identification of parallel themes in the hymn. He maintains that Col 1:15–17 deals with the Son’s preeminence in creation, whereas Col 1:18–20 focuses on His preeminence in redemption. Accordingly, he understands the title to refer to “the One to whom belongs the right and dignity of the Firstborn in relation to every creature.” In other words, Hendriksen understands “firstborn” as a title that places the Son in a category in which no other person or thing belongs. As the unique firstborn, the Son is “prior to, distinct from, and highly exalted above every creature.” He is also the rightful heir and ruler of all (compare Heb 1:1–2). “Colossians 1:15” Baker New Testament Commentary: Colossians and Philemon “The Parallel Themes of Colossians 1:15–20” Baker New Testament Commentary: Colossians and Philemon

• According to Holland, Col 1:15 speaks of Christ as “the firstborn of all creation” because Christ, by virtue of His death, initiated redemption for all of creation, not just His family (as with the “firstborn” children in the exodus story). “The Firstborn as Representative” Contours of Pauline Theology: A Radical New Survey of the Influences on Paul’s Biblical Writings

• Melick understands “firstborn” as a title that explains Jesus’ relationship to all of creation, whereas the title “image of God” refers to the Son’s relationship to God the Father. He offers three arguments in support of his view that “firstborn” refers to the Son’s privileged and unique position with God’s family. First, the lexical data in the rest of the Bible confirms this use of the term prōtotokos. Second, the importance of the birthright of the firstborn son was significant in Jewish tradition. Third, the term is meant to distinguish Jesus from creation, not to link Him with created beings and things. “Colossians 1:15” NAC: Philippians, Colossians, Philemon

• Patzia suggests that the title “firstborn over all creation,” which he takes to imply Jesus’ “primacy of function” and not priority in time, is aimed at a false teaching in Colossae that “relegated Christ to the status of a created being.” He adds that this “heresy” is also evident in the Arian controversy of the fourth century AD as well as the theology of Jehovah’s Witnesses. In his view, Jesus stands over all creation because He participated in the act of creation. “Colossians 1:15” UBCS: Ephesians, Colossians, Philemon

• In his book on NT theology, Schreiner offers a valuable discussion on the importance of the concept of Logos (“word”) for early Christian Christology. This issue serves as the conceptual background for the “firstborn” imagery of Colossians. Schreiner examines the role of “Logos” in the writings of the OT (e.g., Gen 1:3; Psa 33:6; Isa 55:10–11); Philo (e.g., Cherubim 127; QG 2.62), and early Christianity (e.g., John 1:1, 14; Col 1:15–20; Heb 1:2). “Logos” New Testament Theology: Magnifying God in Christ

• Thiselton draws attention to the scriptural and theological thread running from Paul’s description of Jesus as “the firstborn” in Col 1:15 to God’s cosmic wisdom in Prov 8:22 to the beginning of creation in Gen 1:1. In his view, these passages collectively speak of Jesus’ preexistence. “The Cosmic or Universal Christ” The Living Paul: An Introduction to the Apostle and His Thought

• Vaughan considers “firstborn over all creation” to denote Christ’s supremacy and priority in time, though he adds that the former is probably the primary meaning of the title. He also suggests that the title may allude to the OT tradition in which the firstborn child was accorded special privileges and rights as the father’s heir. Accordingly, he suggests that Jesus functions as the Father’s “representative and heir” who rules over the divine household (all creation). “Colossians 1:15” The Expositor’s Bible Commentary, Volume 11: Ephesians Through Philemon

• Wright argues that the title “the firstborn over all creation” stresses Jesus’ role in relation to humanity and Israel since Israel and the Davidic Messiah are both given the title “firstborn” in the OT (e.g., Exod 4:22; Psa 89:27). He adds that the title implies Jesus’ priority in both time and rank. In his view, Jesus’ “temporal priority” does not necessarily mean that He is the first created being, but that Jesus already existed as the eternal Son of God when God created all things. “Colossians 1:15” TNTC: Colossians and Philemon: An Introduction and Commentary

Head of the Body, the Church

The next major assertion Col 1:15–20 makes about the Son is that He is “the head of the body, the church” (hē kephalē tou sōmatos tēs ekklēsias; Col 1:18). In Colossians 1:15 Paul spells out the Son’s relationship to the Father (His image) and to creation (firstborn); in Col 1:18 he describes Christ’s relationship to God’s people, the church. The metaphor of Christ as the head of the church is not unique to Colossians. In 1 Corinthians 12:27 Paul tells the Corinthians they are individual members of “the body of Christ” (sōma Christou). In Ephesians 1:22–23 he uses language similar to the present passage when he declares that God put all things under the feet of Christ and made Him “head (kephalē) over all things for the church, which is ‘His body’ (to sōma autou).” Later in Ephesians, Paul describes the husband as the head (kephalē) of his wife in the same way Christ is the head (kephalē) of the church (Eph 5:23). Similar language is also found in Rom 12:4–5 and 1 Cor 11:3. The main issue regarding this phrase is the meaning of the image of Christ as the “head” (kephalē) of the body (church). Scholars generally recognize two main ways of interpreting the description of Christ’s role as the “head” of the body in Col 1:18, both of which are supported by verses later in the letter. First, the text could imply that Christ is the head of the body in that He has authority over the church (see Hendriksen 1964, 76–78). This view is supported by Col 2:10, where Paul calls Christ the “head” (kephalē) of every ruler and authority. Second, some suggest that Christ’s role as head of the body means that He provides and sustains the church (see O’Brien 1998, 48–51). This understanding of Christ’s headship is reflected in Col 2:19, where Paul says “the whole” body is nourished and held together by “the head.” The two interpretations are not mutually exclusive, and some commentators argue in favor of a combination of the two (see Bruce 1984, 66–71).

• Arnold suggests the image of a head in relation to a body was a common metaphor for philosophers and writers in Paul’s time. He explains Christ’s headship in terms of the direction and leadership He gives to His people. He also suggests that Christ not only sustains the church but, as the head of the church, is the very source that energizes the body to grow. “Colossians 1:18” ZIBBCNT: Romans to Philemon

• In Bruce’s view, Paul’s language has both meanings. He argues that the main meaning of the metaphor is that Christ functions as “the source of the church’s life” and as its Lord. In his view, the metaphor also has a secondary meaning rooted in the organic connection of a body and its head—Christ gives sustenance and direction to the church (His body), and His body carries out His work. “Colossians 1:18” NICNT: The Epistles to the Colossians, to Philemon and to the Ephesians

• Dunn’s interpretation focuses on the significance of the added gloss “the church” to what he regards as an earlier hymn. He suggests that whereas elsewhere in the NT the image of the body is applied to local assemblies or churches, here the “cosmic body” is “transposed … into the more familiar Christian conception of the church in Colossae.” Just as God’s wisdom is now understood in terms of Jesus Christ, the “cosmos of divine purpose” is now understood in terms of the church. In Dunn’s view, Christ functions in both a mediatorial and authoritative role as the head of the body (the cosmic-local church). “Colossians 1:18” NIGTC: The Epistles to the Colossians and to Philemon

• According to Barth and Blanke, the image of the church as the body in Colossians focuses on the church’s relationship to Christ, whereas in 1 Cor 12 Paul uses the metaphor to discuss the relationship of the church members to each other. They identify three related purposes of Christ’s role as the head of the body: to protect the body from dissolution; to provide for the body; and to grant “the growth that God imparts.” “Colossians 1:17–18” AYBC: Colossians

• Hendriksen describes Christ as the “organic” and “ruling” head of the church. He argues that Christ, as the head of the body (the church), exercises authority and rules over the church. As the “organic” head of the body, Christ provides “vigorous life and growth” to the church. As the body’s “ruling” head, He guides and directs the church and its individual members. “Colossians 1:18” Baker New Testament Commentary: Colossians and Philemon

• Lohse draws attention to other uses of the head-body metaphor in the ancient world. He points out that an Orphic fragment refers to Zeus as the powerful “head” (kephalē) of the cosmos. Similarly, the Jewish writer Philo speaks of the heavens as a “uniform body” over which the “Logos” functioned as the head (Somn. 1.128). Lohse suggests that, for Philo, the cosmos is subjected to “the guidance of the divine Logos” that directs and guides the body of the universe. Lohse interprets Paul’s metaphor along the lines of Philo’s theology of the Logos. Christ is the “head” of the “body” and holds it together. The difference in Colossians, he argues, is that the “body” is not the cosmos but the “historical entity” of the church. Christ is ruler over the entire universe, but His body is the church. Christ therefore rules the universe through His body, the church. “Colossians 1:18” Hermeneia: Colossians and Philemon

• Moo’s commentary on Col 1:18 describes Christ’s role as the head of the body in terms of His relation to the body. He is both the “locus of the church’s unity” and the source of its sustenance. Christ is not the “body per se,” but its head. In Moo’s view, Paul’s emphasis on Christ’s headship over the body may be directed at false teaching in Colossae that maintained “spiritual experience had to be found in places in addition to Christ.” Against this false view, Moo argues, the Colossian hymn depicts Christ as the “true and only source” of life for the church. Moo adds that head-body metaphor suggests the “organic relationship” between Christ and His people is unique and different from His relationship to the rest of creation. “Colossians 1:18” PNTC: Colossians and Philemon

• Still argues that it would be “unwise” to interpret Christ’s role as “head” (kephalē) of the church in terms of source or authority. In his view, both meanings are at work in the Colossian “poem.” He suggests that Christ is both the source—or “beginning” (archē; Col 1:18b)—and the leader of the church. “Colossians 1:18” The Expositor’s Bible Commentary, Volume 12: Ephesians—Philemon (Revised Edition)

• Wall describes Paul’s head-body metaphor in terms of its salvific significance. Believers, as members of Christ’s body, “participate by grace through faith in the history of the historical Jesus, from his death to his exaltation.” Thus, to be under the headship of Christ means to participate in His death and resurrection and to experience salvation. “Colossians 1:18” The IVP New Testament Commentary Series: Colossians & Philemon

The Fullness of God

Colossians 1:19 contains the hymn’s final claim about Christ: “For in Him the fullness of God (pan to plērōma) was pleased to dwell.” The interpretation of the phrase “the fullness of God” is contingent upon the meaning of two Greek words—plērōma and katoikeō. In the NT, the noun plērōma often refers to something that is full of something (e.g., Mark 6:43), the sum total or “fullness” of something (e.g., John 1:16), or to the completion of time (e.g., Gal 4:4; Eph 1:10). Commentators face both lexical and grammatical difficulties in attempting to decipher the meaning of plērōma in the Colossian hymn, which is further complicated by the use of the term by later Gnosticism (see Bruce 1984, 73–74 or O’Brien 1998, 51–52). Grammatically, one must determine the subject of “fullness” since it is unclear in the Greek construction (see Melick 1991, 224). Regarding the meaning of the term, some scholars, such as Hendriksen (1964, 79) and Patzia (2011, 32–33), claim that plērōma refers to God’s essence or nature in Col 1:19. Others, including O’Brien (1998, 53), argue that the term applies to God’s attributes, including His Spirit, word, wisdom, and glory. Less controversial, but still difficult, is the meaning of the verb katoikeō in Col 1:19. The verb, which means “to dwell” or “to reside” in a place, is employed frequently throughout the NT, though only three times in the Pauline letters (see Col 2:9; Eph 3:17). At issue in Col 1:19 is whether the verb implies that the fullness of God “dwells” in Christ in a permanent sense (see Wright 1984, 80 and Hendriksen 1964, 79) or whether it began at a certain point in time, such as the incarnation (see Lohse 1971, 58). The latter interpretation is plausible given that the following verse, which concludes the sentence in Col 1:19, refers to Christ’s salvific work of reconciliation on the cross. The meaning of katoikeō in Col 1:19 must also be weighed against the parallel use of the verb in Col 2:9, where Paul says that in Christ “the fullness of deity dwells bodily” (katoikei pan to plērōma tēs theotētos sōmatikōs).

• Abbott insists that Col 1:19 should be interpreted in light of the parallel phrase in Col 2:9. He therefore reads pan to plērōma to mean the same thing as the more explicit phrase pan to plērōma tēs theotētos in Col 2:9. Both verses, he argues, refer to “the fullness of Godhead” that dwells in Christ. “Colossians 1:19” ICC: A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians

• Arnold argues that there is a conceptual overlap between the language of Col 1:19 and passages in the OT that speak of “the essence, power, and glory of God” inhabiting (or dwelling) in a chosen place. In particular, he draws attention to Ezek 44:4, where the prophet Ezekiel says, “I looked and saw the glory of the LORD filling the temple” (NIV). By extension, Arnold suggests Col 1:19 may actually refer to the indwelling Holy Spirit, who empowered Jesus in His ministry. “Colossians 1:19” ZIBBCNT: Romans to Philemon

• Bruce draws attention to the later technical use of the term plērōma by the Valentinian gnostic group but cautions against interpreting Col 1:19 in light of this since we have little knowledge of the Colossian heresy. Nonetheless, he suggests that the heresy among the Colossians probably included a misunderstanding of the term plērōma and its significance for understanding Christ’s role. Bruce argues that against this, Col 1:19 affirms the sufficiency of Christ, in whom “the totality of the divine essence is resident.” “Colossians 1:19” NICNT: The Epistles to the Colossians, to Philemon and to the Ephesians

• Dunn argues that Col 1:19 refers to the life and ministry of Christ, and in particular to His death and resurrection. In support of this claim, he appeals to the reference to Christ’s resurrection in Col 1:18 and to reconciliation on the cross in Col 1:20. Dunn interprets the meaning of plērōma in light of the Jewish tradition to mean that “God’s self-revelation”—“the wholeness of God’s interaction with the universe”—was “summed up” (his reading of katoikeō) in Christ. In his view, the theology of the Colossian hymn does not imply the notion of incarnation, but rather of inspiration. “Colossians 1:19” NIGTC: The Epistles to the Colossians and to Philemon

• Garland reads Colossians 1:19 and Col 2:9 as both asserting that the full embodiment of God dwelt in Christ. He therefore considers “fullness” (plērōma) as a circumlocution for God since “God pleases to dwell fully and permanently only in Christ.” In his view, the background to this NT concept is found in OT passages that speak of God choosing a place for His name to dwell. Along these lines he claims that Christ “supplants” the temple and “represents God in person.” “Colossians 1:18–20” NIVAC: Colossians and Philemon

• According to Hendriksen, plērōma in Col 1:19 refers to “the fullness of God’s essence and glory,” which dwells in Christ and not “among a multitude of angels.” He argues that God’s desire for His fullness to dwell in His Son existed in the “old dispensation” and even before the foundation of the world (see Psa 2:7, 8; John 17:5). He presents John 1:16 and Col 2:3, 9 as “explanatory passages” for understanding the present verse. “Colossians 1:19” Baker New Testament Commentary: Colossians and Philemon

• Moo provides an in-depth examination of the two main possible grammatical constructions of the verse—“all the fullness was pleased …” or “God was pleased that all his fullness …” He suggests that the former reading is preferable since it does not require a supplied subject and because “fullness” is clearly the subject of the same verb in Col 2:9. In support of the latter reading, he points out that the participle eirēnopoiēsas (“making peace”) in Col 1:20, which is part of the same Greek sentence as Col 1:19, is masculine and therefore would agree with the hypothetical subject, “God”; the phrase “all the fullness” (pan to plērōma), however, is neuter. He also suggests that “all the fullness” as a subject of the verb katoikeō presents a certain level of “awkwardness” to the reader. To solve this interpretative dilemma, Moo offers the following hybrid translation of the two readings: “God in all his fullness was pleased …” In his view, this “fullness” is not rooted in the OT wisdom traditions (against Dunn), but in the language and image of God “dwelling” in the temple. Lastly, he suggests it is “fruitless” to speculate as to when Christ became the “fullness of God.” “Colossians 1:19” PNTC: Colossians and Philemon

• Still claims there is little reason not to appeal to Col 2:9 to interpret Col 1:19, and that the latter verse therefore means that “the fullness of deity” dwells in Christ. Although Still does not explicitly clarify the timing of this event, he implies that Col 1:19 and John 1:14 suggest the incarnation functions as the particular locus of the fullness of God dwelling in Christ. He offers an insight by suggesting that the poem (or hymn) of Col 1:15–20 emphasizes Christ’s divinity, whereas the hymn in Phil 2:6–11 highlights Jesus’ humanity. “Colossians 1:19” The Expositor’s Bible Commentary, Volume 12: Ephesians—Philemon (Revised Edition)

• Vaughan suggests that false teachers in Colossae were probably also using the term plērōma, and possibly with reference to “the totality of supernatural powers (‘aeons’) that they believed were in control of men’s lives.” He offers a survey of interpretations of the term in older commentaries, concluding that the presence of the word pan (“all”) is of particular importance in Col 1:19. He argues that some of the Colossian “errorists” considered there to be additional intermediaries between God and the world. To combat this mistaken view, Col 1:19 asserts that Christ—not any other divine being—embodies “all the fullness of God” from eternity. “Colossians 1:19” The Expositor’s Bible Commentary, Volume 11: Ephesians through Philemon

Key Word Studies

Synistēmi, “To Hold Together.” In Colossians 1:17 Paul uses the term synistēmi to describe Christ’s ongoing relationship to creation. In Colossians 1:16 he declares that all things were created in Christ, through Him, and for Him. In the following verse Paul says Christ is before all things and that in Him all things “hold together” (synestēken). The term appears 16 times in the NT, only two of which are found outside of Paul’s letters (Luke 9:32; 2 Pet 3:5). Paul’s more common use of synistēmi is a verb for “commending” someone (see Rom 16:1; 2 Cor 3:1; 5:12; 10:12, 18).

As Patzia (2011, 31) points out, here Paul uses synistēmi in the sense of preservation or coherence—He who brought creation into existence continues to sustain it. The language of the hymn is not unique in its use of such language. The Graeco-Roman philosophers believed that all things were held together in Zeus; the Jewish writer Philo maintained that God’s Logos sustained creation (see O’Brien 1998, 47–48). Paul’s point in Colossians is that Christ—the one through whom everything and everyone in creation exists—continues to sustain “all things” and prevent them from coming undone. As Wright (1984, 77–78) puts it, “no creature is autonomous” since they are held together in Him; all things in creation are God’s servants and dependents (see Pss 104; 119:91). “Synistēmi” The Theological Dictionary of the New Testament “Synistēmi” The Complete Word Study Dictionary: New Testament “Synistēmi” The Exegetical Dictionary of the New Testament “Synistēmi” Vine’s Expository Dictionary of Old and New Testament Words

Apokatallassō, “To Reconcile.” The verb apokatallassō means “to reconcile.” The verb appears only three times in the NT, including twice within the present passage (Eph 2:16; Col 1:20, 22). More frequently, Paul uses the related verb katallassō and its cognate noun katallagē to refer to God’s reconciliation to humanity or the world. In Romans 5:10, for instance, Paul asserts that believers—having already been “reconciled”—should be confident in God’s salvation because He “reconciled” us to Himself while we were still sinners (see also Rom 11:15; 1 Cor 7:11; 2 Cor 5:18–20).

Both terms belong to Paul’s wider theology of reconciliation. Paul typically speaks of believers being reconciled to God, not Christ (e.g., 2 Cor 5:20). By contrast, in Col 1:20, 22 reconciliation is with Christ through the cross. As Melick (1991, 225–26) points out, this reconciliation is also to God (the Father) since the Son embodies the fullness of God. Reconciliation with God now takes place only through reconciliation with Christ. “Apokatallassō” The Theological Dictionary of the New Testament “Apokatallassō” The Complete Word Study Dictionary: New Testament “Apokatallassō” New International Dictionary of New Testament Theology “Apokatallassō” The Exegetical Dictionary of the New Testament “Apokatallassō” Vine’s Expository Dictionary of Old and New Testament Words

Application Overview

The hymn embedded in Col 1:15–20 contains several significant christological statements. Collectively, these assertions point to the supremacy of Christ over all of creation, every power and ruler, the church, and even death. In Him the fullness of the God of the universe dwells. Paul’s hymn about the Son reminds us of our need to acknowledge and respond to Christ’s supremacy, not only by word, but in our actions as well. The progression of Col 1:15–23 reflects this call to christologically rooted ethics. Immediately after the conclusion of the hymn in Col 1:15–20, Paul exhorts the Colossian community to remain “established and steadfast” in their faith in Christ’s supremacy and work of reconciliation. For Paul, a firmly rooted faith begins with acknowledgment that Christ rules over every aspect of the created universe as well as our own lives. The hymn in Col 1:15–20 gives us the words to do precisely that (compare Col 3:16).

Paul, the Colossians, and Empty Philosophy Colossians 1:24–2:23

Overview

There are two main divisions in this section: Col 1:24–2:5 and Col 2:6–23. The first is largely autobiographical (Col 1:24–2:5). Paul begins by explaining his ministry to the Colossians. In a remarkable statement, he says he aims to “fill up” (or complete) “what is lacking” in Christ’s work for the church (Col 1:24). He then describes how God commissioned him to be a servant of the mystery previously hidden but now revealed—Christ (Col 1:25–28). Paul then discusses his relationship with the Colossian church (Col 2:1–5). He may have felt obligated to explain his motivations in writing to this particular community since he was not responsible for founding it (Col 1:7; compare 2 Cor 10:13–14). (Barth and Blanke [1994, 252] suggest Paul had no reason to justify his authority to the Colossians.) In these verses Paul reveals his suffering and concern for the Colossian believers as well as his purpose in writing to them (Col 2:4–5).

The second part of this section addresses three facets of the empty philosophy in Colossae (Col 2:6–23). First, Paul draws on the language used in the hymn about Christ (Col 1:15–20) to emphasize Christ’s supremacy over human traditions (Col 2:6–15). Second, he urges the Colossians not to give in to the demands of the false teachers by observing strict dietary laws and holy days as though they are required (Col 2:16–19). Third, Paul warns against keeping Jewish regulations as merely outward forms of piety (Col 2:20–23).

Structure

1.  Paul’s Personal Statement (Col 1:24–2:5)
   

a.      Paul and the Gospel (Col 1:24–29)
b.      Paul and the Colossians (Col 2:1–5)

2.  Paul Against False Teaching (Col 2:6–23)
   

a.      Sufficiency of Christ over Human Traditions (Col 2:6–15)
b.      No Required Traditions or Experiences (Col 2:16–19)
c.      An End to Jewish Practices (Col 2:20–23)

Place within the Book

Davids (2008, 264) points out that Col 1:24 continues the same discussion (Paul’s service to the gospel), even though virtually all translations and commentaries insert a break after Col 1:23. This implies that Col 1:24–2:6 functions as a digression from Paul’s initial statement on his ministry in Col 1:23. Along these lines, Hendriksen (1964, 86) describes Col 1:24–29 as an expansion of Paul’s personal reference in Col 1:23. The conclusion of this section at Col 2:5 stands as the first natural break in the letter (see the outline in Wright 1986, 47–48; compare Melick 1991, 185). Many commentators consider Col 2:6 as the beginning of the major section of the letter (e.g., Garland 1998, 138–39). Still (2006, 308) argues that this sections extends through Col 3:4. Dunn (1996, 136) refers to Col 2:6–4:6 as the “theme” of the letter. In his view, Col 2:8–23 functions as the first of two parts within the letter’s theme. Melick (1991, 249) prefers to read Col 2:6–7 with its preceding section; he considers Col 2:8–3:4 to be a single unit focused on heresy at work in Colossae. Witherington (2007, 151), whose commentary pays special attention to the rhetorical categories of Graeco-Roman writing, regards Col 2:6–3:4 as the probatio (main body) section of the letter.

Place within the Canon

The major issue in Col 2:6–23, and arguably in the whole letter, is the philosophy (or heresy) that was being taught in Colossae. Keesmaat (2005, 121) observes a number of parallels between the Colossian philosophy and idolatry in the OT. Both are “captivating” and separate a person from God (Hos 5:4; Col 2:8). The Colossian philosophy and forms of OT idolatry are described as “empty” or “vanity” (Psa 97:7; Isa 44:9; Col 2:8, 17). Both are human made (Isa 2:8; Hab 2:18; Col 2:18, 20), and they are inherently deceptive (Isa 44:18–20; Col 2:4, 8, 18). Neither the Colossian philosophy nor idolatry are of any positive benefit (Jer 2:11; Hos 7:16; Col 2:23), and both involve false promises of glory (Psa 106:20; Hos 13:1–3; Col 2:18, 23). Viewed in light of these points of comparison, both biblical idolatry and false philosophies represent competing, and therefore heretical, alternatives to being “rooted and built up” in Christ (Col 2:6–7).

Issues at a Glance • What Is Lacking • Christ in You, the Hope of Glory • Circumcision Made without Hands • Record of Debt • Food, Drink, and Sabbath • The Worship of Angels • Key Word Study: Antanaplēroō, “To Fill Up” • Key Word Study: Pithanologia, “Persuasive Speech” • Key Word Study: Stoicheia, “Elemental Spirits” • Key Word Study: Theotēs, “Deity” • Background Studies: The Colossian Heresy

What Is Lacking

As Paul begins to discuss his relationship to the Colossian believers, he opens with a remarkable and somewhat confusing statement: “I am filling up (antanaplērō) what is lacking (ta hysterēmata) in Christ’s afflictions for the sake of His body, that is, the church” (Col 1:24). According to the first part of the verse, Paul sees his own sufferings as the means through which he is “filling up,” or “completing” (NRSV), Christ’s afflictions. This verse has puzzled theologians and commentators alike, and it raises significant questions: What instances or kind of suffering did Paul have in mind? Does this statement necessarily imply that Paul believed Christ’s afflictions were, in some way, insufficient? Which of Christ’s “afflictions” (thlipsis) does Paul have in mind? To understand the meaning of this statement, commentators focus on two key issues: the meaning of the verb antanaplēroō (“to fill up”) and the interpretation of “Christ’s afflictions.” There are three main interpretations of “Christ’s sufferings.” First, Hendriksen (1964, 86–88) represents those who argue that “afflictions” refers to Christ’s sufferings on the cross (compare Wright 1984, 93). Others, such as Bruce (1984, 81–84), maintain that “afflictions” refers to the afflictions of believers for the sake of Christ and, in some case, for the sake of fellow believers. Third, some commentators, such as O’Brien (1998, 78–79), interpret the verse in an eschatological sense by arguing that “afflictions” refers to the suffering by believers prior to the return of Christ. Putting together the meaning of the verb antanaplēroō (“to fill up”) and the interpretation of “Christ’s afflictions,” O’Brien (1998, 77–78) delineates five main explanations for the meaning of “Christ’s afflictions.” First, some interpreters argue the “vicarious sufferings” of Christ were somehow lacking and, moreover, that Paul’s sufferings help complete Christ’s work. Second, tou Christou should be taken as objective to mean “for the sake of Christ.” Third, tou Christou is actually a genitive of quality; Paul’s sufferings are those that resemble Christ’s. Fourth, some scholars interpret the verse within a framework of mysticism. They argue that Paul, through his mystical union with Christ, shares his sufferings with Christ. Fifth, many now think Paul was referring to “Christ’s afflictions” as “messianic woes.” This view suggests Paul believed that suffering had to take place prior to the inauguration of the messianic kingdom.

• Abbott says that Col 1:24 signifies the Apostle Paul’s own afflictions. He makes the point, as do many commentators, that thlipsis (“affliction”) never refers to Christ’s sufferings in the NT. Moreover, he considers the meaning of Col 1:24 to be similar to other passages in Paul’s letters, including 2 Cor 1:5; 4:10; and Phil 3:10. He regards the sufferings of Christ as a “type” of suffering for Christians, including Paul, to endure. “Colossians 1:24” ICC: A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians

• Arnold interprets Colossians 1:24 in terms of the Jewish apocalyptic belief that “a set amount of suffering” had to be endured by God’s people before the unfolding of eschatological events (see 4 Ezra 4:36–37; Rev 6:9–11). He rules out the possibility of taking Paul to imply that there was a deficiency in Christ’s sufferings. Rather, he argues, Christ’s afflictions are only “lacking” because they “do not fill the appointed measure to usher in the end of the age.” “Colossians 1:24” ZIBBCNT: Romans to Philemon

• Dunn points out that Paul’s theology of suffering, which for him always means suffering with Christ, is more developed in Col 1:24 than at other places in his letters (see Rom 8:17; 2 Cor 1:5). However, Dunn also claims that the verse still fits within Paul’s eschatological schema that, among other things, considered participation in the death of Christ as “the means of transformation from old age to new.” In his view, Paul believed Christ’s afflictions needed to be “completed” or “filled up” until the eschaton. He also makes the uncommon suggestion that Paul’s participation in the sufferings of Christ is rooted in the apostle’s belief about his calling as the Servant of Yahweh of Isaiah. “Colossians 1:24” NIGTC: The Epistles to the Colossians and to Philemon

• Hendriksen holds the minority position that “Christ’s afflictions” refers only to the sufferings of Jesus while on earth. The necessity for Paul—as well as all other believers—to “fill up” Christ’s afflictions was created by His departure from the earth. Additionally, he warns against taking his position to imply that Christ’s sacrificial sufferings were anything other than fully atoning. Instead, he views the suffering of believers as an extension of Christ’s suffering; they suffer for His sake. “Colossians 1:24” Baker New Testament Commentary: Colossians and Philemon

• Lohse prefaces his interpretation of the verse by rejecting two other views: the mystical union argument and the suggestion that Christ’s sufferings were lacking. In his view, Paul is referring to the so-called messianic woes when he speaks of “filling up” Christ’s afflictions. He provides evidence for the existence of this theological outlook in both Second Temple Judaism and the NT. He suggests that Paul presents his own sufferings in Col 1:24 as uniquely contributing to the “definite measure” of sufferings the righteous must endure. “Colossians 1:24” Hermeneia: Colossians and Philemon

• Still considers it “possible” that Paul is referring here to the messianic woes. He recognizes a correlation between Paul’s personal suffering in ministry and Christ’s “vocation of affliction.” He insists Jesus’ “redemptive, reconciliatory, absolutionary suffering on the cross” was in no way inadequate. Rather, Paul regarded suffering for the sake of the church as a requisite part of his ministry. “Colossians 1:24” The Expositor’s Bible Commentary, Volume 12: Ephesians—Philemon (Revised Edition)

Christ in You, the Hope of Glory

In Colossians 1:27 Paul says that the riches of the glory of God’s mystery is “Christ in you, the hope of glory” (Christos en hymin, hē elpis tēs doxēs). Later in the letter he speaks of the “mystery” as Christ Himself (Col 2:2; compare Eph 3:4) and the reason for his current imprisonment (Col 4:3). Here, as Patzia (2011, 44) points out, “mystery” is defined as the indwelling of Christ. Scholars focus on what it means for Christ to be “in you” and to whom the expression applies—individual believers (O’Brien 1998, 87) or the corporate body of (Gentile) believers (see Abbott 1909, 234–35). The interpretation of Col 1:27 is complicated by the further definition of the “mystery” as “the hope of glory” (hē elpis tēs doxēs). Here the main issue is whether “glory” refers to a future reality or present blessings believers already experience.

• Arnold suggests that the full meaning of God’s mystery involves not only the revelation of Christ as the Lord of believers, but also the reality that He indwells them. He suggests this is to be contrasted with Stoic ideas of pantheistic immanence, which may have been part of the religious background in Colossae. “Colossians 1:27” ZIBBCNT: Romans to Philemon

• Bruce notes the difficulty in en hymin being translated as either “in you” (as individuals) or “in your midst” (as a community). He prefers the former, though he suggests neither interpretation should be ruled out. Bruce therefore reads Paul’s promise of “the hope of glory” as a reference to the indwelling of the Spirit (see also Rom 8:10–11). “Colossians 1:27” NICNT: The Epistles to the Colossians, to Philemon and to the Ephesians

• Garland interprets the phrase specifically in relation to the Gentiles. Citing Romans 9:4–5, he suggests the Jews believed that the OT covenants and promises belonged to them alone, and consequently resisted the notion of “Christ among the Gentiles.” What Colossians 1:27 declares, therefore, is that God’s plan to reveal Christ (the mystery) to the Gentiles was His plan all along. “Colossians 1:26–2:2” NIVAC: Colossians and Philemon

• Hendriksen also reads Col 1:27 as a fulfillment of God’s plan, but he believes it is evidenced by the Spirit dwelling in the hearts of individuals rather than among His people corporately. In particular, he sees Col 1:27 as the fulfillment of predictions made in OT passages such as Gen 22:18; Psa 72:8; Isa 54:2; 60:1–3; and Mal 1:11. “Colossians 1:26–27” Baker New Testament Commentary: Colossians and Philemon

• Lohse differs from most commentators on this verse by ruling out the possible reference to the Sprit dwelling within believers. Instead, he reads Col 1:27 as a reference to the proclamation of Christ to the nations (Gentiles). The hope of this glory is that the mystery (Christ) has now been revealed and will one day be completed. “Colossians 1:27” Hermeneia: Colossians and Philemon

• O’Brien interprets the phrase as a third and final element of Col 1:27. In the first part of the verse, Paul asserted that Christ is at the center of “the mystery” and that He was preached among the Gentiles. The hope of glory, O’Brien argues, is that the Colossian church believed this mystery and received Christ as their Lord. In other words, he suggests that for Christ to be “in” (not “among”) the Colossians means they received Him as the mystery of God’s will. “Colossians 1:27” WBC: Colossians, Philemon

• In his book on NT theology, Schreiner emphasizes the forward pointing reality of “the hope of glory.” He interprets this phrase to refer to the believer’s partially fulfilled hope of being glorified. “Inheritance, Glorification, and Resurrection” New Testament Theology: Magnifying God in Christ

• Still interprets “mystery” in Col 1:27 specifically as the Colossians’ reception of Christ as a result of Paul’s preaching. He takes the phrase en hymin to refer to the personal indwelling of Christ’s Spirit, which “gives rise” to the hope of a glorious future. “Colossians 1:27” The Expositor’s Bible Commentary, Volume 12: Ephesians—Philemon (Revised Edition)

• Wall describes “the hope of glory” as proof the Gentiles did not need to jump through any “Jewish hoops” to gain salvation from God. Rather, their confirmation of God’s work is the theological reality behind Paul’s “participatory Christology”—Christ in believers and believers “in Christ” (Col 1:27; compare Col 2:2). “Colossians 1:27” The IVP New Testament Commentary Series: Colossians & Philemon

Circumcision Made without Hands

Paul discusses the significance of circumcision in the life of the believer at various places in his letters. In these passages he often insists on its nonessential role for faith in Christ (see 1 Cor 7:19; Gal 5:6, 11). Here he references a different type of circumcision, which he calls “circumcision made without hands” (peritomē acheiropoiētō). The phrase is occasionally translated as “spiritual circumcision” to contrast the idea with “real circumcision” (see BDAG 2000, 807; NRSV; NLT). In the final part of the verse, Paul calls this same circumcision “the circumcision of Christ” (tē peritomē tou Christou). As Dunn (1996, 156–57) points out, this circumcision is undoubtedly to be distinguished from the physical circumcision of Jewish tradition, but the precise nuance of “circumcision made without hands” is debated by commentators. Some highlight the antithetical relationship between the circumcision in Col 2:11 with the Jewish practice of circumcision, which was done by human hands (see O’Brien 1998, 115–16). Others, such as Abbott (1909, 250), understand Paul to be referring to a spiritual kind of circumcision. However they define the term acheiropoiētos, many commentators associate this circumcision with the rite of baptism (see Bruce 1984, 271–72; Lohse 1971, 101–103).

• Abbott relates Colossians 2:11 to the idea of “spiritual circumcision,” which he alleges is also found in the OT. In the context of early Christianity, he links this “spiritual circumcision” with the believer’s entrance into the Christian church at the point of baptism. “Colossians 2:11” ICC: A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians

• Arnold argues that Paul draws on the OT notion of “circumcision of the heart” (see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:7) as the basis of his metaphor of baptism as a type of “circumcision.” He suggests the Qumran community also spoke of circumcision as a metaphor for “the foreskin of evil inclination and stiffness of neck.” “Colossians 2:11” ZIBBCNT: Romans to Philemon

• Dunn argues that the background to Paul’s language in Col 2:11–13 is the Jewish attitude toward circumcision as “a badge of identity.” He understands “circumcision” in Col 2:11 as a reference to a believer’s conversion, which mirrors the OT notion of circumcision of the heart (see Deut 10:16; Jer 4:4; compare 1QpHab 11:13). He suggests the early Christians considered Christ’s death as their “circumcision.” “Colossians 2:11” NIGTC: The Epistles to the Colossians and to Philemon

• Hendriksen notes several points of comparison between the superiority of the believer’s circumcision in Christ and the circumcision of the flesh: It is the work of the Holy Spirit (“made without hands”) rather than a literal circumcision; it is inward rather than outward (compare Rom 2:28–29); it “cuts off” the evil nature of a person, not just their foreskin; and it is the result of union with Christ. “Colossians 2:11” Baker New Testament Commentary: Colossians and Philemon

• Melick identifies three elements of Paul’s definition of circumcision in Col 2:11–13: spiritual circumcision, putting off the sinful nature, and the circumcision of Christ. In his view, “spiritual circumcision” refers to a spiritual act performed by God alone, as opposed to literal circumcision carried out with human hands. He suggests the notion that an inward, spiritual circumcision can be found in both the OT and Paul’s other writings (e.g., Deut 30:6; Rom 2:17–29). “Colossians 2:11” NAC: Philippians, Colossians, Philemon

• Still argues that circumcision in Col 2:11 is “a particularly graphic and poignant reference to Christ’s crucifixion.” Consequently, he dismisses the wording of the NIV and NASB, which he argues imply that Christ spiritually “circumcised” the hearts of believers. Instead, Still describes “the circumcision of Christ”—that is, His crucifixion—as the means through which believers are incorporated into God’s people and joined with Christ in His death. “Colossians 2:11” The Expositor’s Bible Commentary, Volume 12: Ephesians—Philemon (Revised Edition)

• Vaughan views the circumcision of Col 2:11–13 primarily as an inward and spiritual act in contrast to the outward and physical circumcision of the Mosaic law. He also suggests the Colossian “errorists” probably advocated for the continued practice of (physical) circumcision as a covenantal requirement. He says that believers experience “true circumcision”—the “putting off” of the sinful nature—through union with Christ, in whom they have found “the reality symbolized by Mosaic circumcision.” “Colossians 2:11” The Expositor’s Bible Commentary, Volume 11: Ephesians through Philemon

• Wright argues that Paul designates Christianity as the “true inheritor” of the patriarchal promises by applying the already established circumcision metaphor to the Christian community. He understands “circumcision” as part of the believer’s transition into the family of God from their human family through baptism into Christ. “Colossians 2:11–12” TNTC: Colossians and Philemon

Record of Debt

In the Graeco-Roman world, a “record of debt” (cheirographon) was a well-documented written certificate of indebtedness (but compare Hendriksen 1964, 120–21). As Arnold points out, these “records of debt” appear in ancient papyri as well as Jewish literature (T. Job 11:11). According to Barth and Blanke (1994, 370), a debtor could draw up a “record of debt” on their own volition as “a legal instrument of default.” Although the term cheirographon does not occur in Phlm 18, it is possible that Paul drew up such a list on behalf of Philemon’s slave Onesimus. The main question in Col 2:14 is to what the term cheirographon (“record of debt”) refers. There are two broad interpretations of this issue (see Wright [1986, 116] for a third possible interpretation). Many commentators, such as Wright (1986, 115–17), associate cheirographon in Col 2:11 with the law of Moses. This position tends to understand the words following tois dogmasin as alluding to “the regulations” of the Mosaic law. Others, such as O’Brien (1998, 125), argue that cheirographon should be understood as a metaphorical “record of debt” signed by believers. According to this view, the cheirographon functions as an IOU of an individual’s sin before God.

• Abbot regards cheirographon as the Mosaic law, but he also insists the “note of hand” in Col 2:14 is not written by the debtor. In his view, Col 2:14 refers to the “fact of obligation” of Jews and Gentiles to the Mosaic law. Since Jew and Gentile alike have failed to fulfill the law of Moses, they are “indebted” to it. “Colossians 2:14” ICC: A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians

• Barth and Blanke offer an extended excursus on the phrase cheirographon tois dogmasin, which they refer to as a “bill of indictment.” In their view, Col 2:14 loosely parallels a rabbinic notion of a divine list of good and evil deeds of men listed by angels. However, they add that the phrase tois dogmasin suggests that Col 2:14 likely refers to a different idea. They argue that cheirographon does not refer to the OT law or an indictment from God; instead, it is a reference to transgressions (in the form of guilt) that a debtor lists against himself. “Colossians 2:14” AYBC: Colossians “The ‘Bill of Indictment’ Against Us” AYBC: Colossians

• According to Bruce, cheirographon in Col 2:14 refers to a bond “representing the power which the law has over us, rather than the law itself, which Paul views as cancelled by Christ.” In other words, he understands each individual to have built up “a mountain of bankruptcy” through their sins and violations of the law. However, Christ “wiped the slate clean” through His death on the cross. “Colossians 2:14” NICNT: The Epistles to the Colossians, to Philemon and to the Ephesians

• Dunn suggests that though Paul’s terminology is borrowed from the Graeco-Roman legal world, his metaphor in Col 2:14 builds on the Jewish notion of a heavenly book that recorded good and evil deeds (see Exod 32:32–33; Psa 69:28; compare Dan 7:10; 1 En. 89:61–64; Rev 20:12). In particular, he thinks the Mosaic law gains its “condemnatory force” through its decrees (tois dogmasin). “Colossians 2:14” NIGTC: The Epistles to the Colossians and to Philemon

• Garland describes cheirographon tois dogmasin as a “note” or “written code” that functions as an IOU. This note records the debts of the individual and is signed by the debtor. It is therefore not a reference to the (written) law of the OT, but to the debt of sin both Jews and Gentiles have incurred before God. He thus reads Col 2:14 in the same sense as Rom 1–2, where Paul maintains that Jews and Gentiles alike “share the same sinful plight.” “Colossians 2:13–15” NIVAC: Colossians and Philemon

• Hendriksen steers away from interpreting cheirographon as a term from the Graeco-Roman legal world. He prefers to translate the term as “handwritten document.” In his view, this “handwritten document … clearly” refers to the law of the OT, which he claims functioned as “an adversary, an accuser of transgressors.” He therefore reads both Col 2:14 and Eph 2:15 as references to Christ’s work to free believers from “the law as a written code.” “Colossians 2:14” Baker New Testament Commentary: Colossians and Philemon

• Melick lists four identifications of the “written code” in Col 2:14 that he suggests have “dominated” the interpretation of the verse: (1) a heavenly book listing God’s secrets; (2) a covenant between Adam and the devil; (3) the law of Moses; and (4) a certificate of indebtedness from humans to God (an IOU). In his view, the third option is to be preferred since, as he argues, dogmasin (“regulations”) necessarily refers to a list of organized law—the law of Moses. “Colossians 2:14” NAC: Philippians, Colossians, Philemon

• Moo provides a concise overview of the major interpretations of Col 2:14, which loosely correspond to Melick’s parallel list. He claims that since the term cheirographon was a legal note written by the debtor, and not the one to whom the debt was due, it is difficult to interpret it as a reference to the Mosaic law. Instead, he prefers the IOU interpretation. The cheirographon tois dogmasin of Col 2:14 stands as a record of the debts humans have before God because they have failed to keep His decrees. • “Colossians 2:14” PNTC: Colossians and Philemon

• Patzia offers three reasons “the written code” could refer to either the Jewish law (God’s regulations) or “the man-made traditions of the false teachers”: (1) examples from contemporary Judaism suggest the law was applied in a similar manner; (2) these interpretations contextually fit within Colossians; and (3) it fits with other terms in the immediate context of the letter (e.g., “having canceled” and “regulations”). In short, Patzia takes the phrase as a reference to humanity’s debt before God. “Colossians 2:14–15” UBCS: Ephesians, Colossians, Philemon

• Still prefers to interpret cheirographon in broader terms as a reference to humanity’s sinfulness. This cheirographon was an IOU to God, but a believer’s transgressions have been forgiven by God through Christ. Still adds that both the trespasses and indebtedness are “spiritual.” “Colossians 2:14” The Expositor’s Bible Commentary, Volume 12: Ephesians—Philemon (Revised Edition)

• Wright argues against interpreting cheirographon as a metaphoric IOU for human sin or as a divine book recording humanity’s good and evil deeds. Instead, he takes the term to mean the Mosaic law as an IOU or, less likely, a book that tallies sins. He claims that this interpretation would keep with the “ironic tone” of Paul’s letter to the Colossians. The tois dogmasin is then another ironic reference to the law, and specifically to the commandments of the law that originally consisted of a “handwritten note.” “Colossians 2:14” TNTC: Colossians and Philemon

Food, Drink, and Sabbath

In Colossians 2:16 Paul directly addresses the issues the false teachers were likely imposing on the Colossian Christians. In particular, he counsels the Colossians not to be “condemned” (krinō) with respect to “eating and drinking” (en brōsei kai en posei) or with regard to “a feast or a new moon or Sabbaths” (en merei heortēs ē neomēnias ē sabbatōn). Melick (1991, 266) suggests that some of the members of the Colossian congregation were probably “critical and dominating” of others concerning their practicing of the faith. The issue here is what Paul is referring to by the two sets of terms “eating and drinking” and “feasts or new moons or Sabbaths.” By “eating and drinking,” is Paul referring to the limitation of what a believer can or should eat and drink? Or as Hendriksen (1964, 123) maintains, does he have in mind the dietary prohibitions of the OT (see tois dogmasin in Col 2:14)? The second set of terms—“feasts, new moons, and Sabbaths”—represent a typical list of Jewish holy days (see Ezek 45:17), though commentators debate the manner in which Paul’s opponents in Colossae encouraged believers to observe these holy days. Wright (1986, 123–24) points out that the rules of both diet and ritual in Col 2:16 are the very practices that set Jewish people apart from their neighbors.

• Anders describes Paul’s discussion of “diets (what you eat or drink) and days (religious festival, New Moon celebration, Sabbath day)” in terms of legalism. In his view, the false Colossian teachers went “far beyond the Mosaic code” by observing regulations more intense than those in the law itself. “Colossians 2:16–23” Holman New Testament Commentary: Galatians, Ephesians, Philippians & Colossians

• According to Abbott, in Paul’s letters, brōsis always refers to the act of eating, not the thing itself. Regarding the references to the “holy days,” he argues that Paul is concerned with “annual, monthly, and weekly” celebrations. “Colossians 2:16” ICC: A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians

• Bruce says that Paul is not concerned with attempts to impose Jewish dietary laws on Gentiles since such laws did not cover beverages. Rather, he suggests the issue in Col 2:16–19 is ascetic practices related to animal flesh and “strong drink.” He points out that Paul makes a similar argument in Gal 4, where he tells the Galatians that they will be putting themselves under the yoke of the “elemental spirits” if they regard special days and seasons as obligatory for the believer (Gal 4:3, 9). “Colossians 2:16” NICNT: The Epistles to the Colossians, to Philemon and to the Ephesians

• Hendriksen takes the references to “food and drink” and “feast or new moons or Sabbaths” as indicative of the Jewish aspect of the Colossian “heresy.” He argues that the Colossian “errorists” tried to impose eating and drinking requirements that both resemble and go beyond the OT law. In his view, the purpose of all these ascetic practices was “to convince the Colossians that strict observance was absolutely indispensable to salvation” (or “perfection in salvation”). “Colossians 2:16” Baker New Testament Commentary: Colossians and Philemon

• According to O’Brien, Paul’s problem with observing certain dietary laws and special days was not their ascetic nature per se (but compare Col 2:23); rather, he warned against observing “taboos and sacred times” as part of the “Colossian philosophy” that viewed such regulations as necessary for “obedient submission to the ‘elemental spirits of the universe.’ ” In short, O’Brien believes Paul objected to the purpose of these practices; his opponents observed Jewish dietary rules and sacred days “for the sake of the ‘elemental spirits of the universe.’ ” Paul, on the other hand, urged believers to do all things—whether in word or deed—“in the name of the Lord Jesus” (Col 3:17). “Colossians 2:16” WBC: Colossians, Philemon

• Patzia also takes these phrases as references to regulations imposed upon the Colossian believers by “false teachers.” He suggests that “what you eat and drink” and the “special days” mentioned in Col 2:16 may both refer to “what a person might or might not eat.” In any case, he says that Paul viewed such practices as a form of tyranny against the believer’s freedom in Christ. “Colossians 2:16” UBCS: Ephesians, Colossians, Philemon

• In Vaughan’s view, “what you eat or drink” probably refers to the dietary aspect of the Mosaic law. Alternatively, he suggests it could also refer to “peculiar ascetic tendencies” of the false teachers in Colossae. He views the “special days” as clear references to Jewish practices. In both cases, he argues that believers have been freed from the obligations of keeping such “ascetic principles” as advocated by the Colossian false teachers. “Colossians 2:16–17” The Expositor’s Bible Commentary, Volume 11: Ephesians through Philemon

The Worship of Angels

In Colossians 2:18 Paul warns the Colossian believers against additional practices that were likely promoted by the false teachers—“self-abasement” and the “worship of angels,” dwelling on visions, and pride. Paul urges the Colossians not to “disqualify” (katabrabeuō) themselves on the basis of these practices. The reference to the “worship of angels” (thrēskeia tōn angelōn) has proved particularly difficult for commentators. Although angels are considered prominent agents of God and given high status in the OT and Second Temple Jewish traditions, Jews did not include them as part of their devotional practices (e.g., sacrifice, prayer, singing). So does Paul imply that the false teachers in Colossae were, in fact, worshiping angels? If so, what did it mean to “worship” angels? Why is the notion of “self-abasement” or “humility” (tapeinophrosynē) linked to the worship of angels? Most commentators believe that some kind of veneration was offered to angels or that Paul’s rhetoric indicates that angels were shown significant devotion by some of the Colossian believers (see Bruce 1984, 117–20; Patzia 2011, 62–63). O’Brien (1998, 142–43), however, reads thrēskeia tōn angelōn as a subjective genitive construction. Accordingly, he argues that Paul is referring to the worship of God by the angels and, furthermore, that the false teachers believed they were joining this worship.

• Anders maintains that some Colossian believers were worshiping angels as part of their mystical experiences. To support this claim, he points out that this experience began with strong ascetic practices, possibly leading to the supernatural visions mentioned in Col 2:18. He suggests this led to believers entering the heavenly realms and giving worship to angels who “emanated from God.” “Colossians 2:18–19” Holman New Testament Commentary: Galatians, Ephesians, Philippians & Colossians

• Arnold argues that the reference to the worship of angels is critical for understanding the nature of “deviant teaching” at Colossae. He argues that the community in Colossae probably worshiped angels as a way of summoning angelic assistance and resisting evil spirits. To support this line of argument, he suggests that it was common among “folk belief”—in Jewish and non-Jewish circles—to understand the role of angels in this way in the first century. Accordingly, he says the uncommon word for “worship” in Col 2:18 (thrēskeia) should be interpreted to mean “calling on” or “invoking” (compare Acts 26:5; Jas 1:26–27). “The Colossian Philosophy” ZIBBCNT: Romans to Philemon

• Barth and Blanke, who translate tapeinophrosynē as “fasting” and link the practice to cultic worship of angels, offer a worthwhile discussion of the term thrēskeia. They draw attention to the use of the term in the NT (Acts 26:5; Jas 1:26–27) as well as in Wisdom of Solomon 14:18, 27, where they claim it refers to “worship service.” With respect to Col 2:18, they argue that it would be “astonishing” if Paul were describing the worship of angels in an objective sense since the apostle does not pause to remind his readers that only God is to be worshiped. In their view, Paul is concerned with the worship of angels in a subjective sense as part of “the piety of his ‘adversaries.’ ” “Colossians 2:18” AYBC: Colossians

• Bird considers it more likely that Paul is referring to joining angels in worship rather than making angels the object of worship. He claims that “sharing” worship offered by angels to God was part of “the great tradition” of Jewish visionary revelations (see Isa 6:2–3; Dan 7:10; Luke 2:14; Rev 4–5). In addition, he suggests that the evidence from Qumran indicates that angels occupied a significant place in the theology and liturgy of the Qumran writings. With this “tradition” in mind, he argues that the false teachers of Colossae may have overly stressed the importance of ascetic practices in precipitating visions of angelic worship. “Colossians 2:16–23” New Covenant Commentary: Colossians and Philemon

• Davids agrees with Bird in dismissing the suggestion that people were giving honor or worship to angels. He maintains that some early Christian believers were “joining or trying to join” angels worshiping in heaven. In his view, the conjunction kai suggests “self-denial” (tapeinophrosynē) and “worship of angels” refer to a single action in which fasting preceded angelic worship. “Colossians 2:18” Cornerstone Biblical Commentary, Volume 16: Ephesians, Philippians, Colossians, 1&2 Thessalonians, Philemon

• Dunn argues that angels should be understood as the object of worship in Col 2:18. He paints the hypothetical picture of a Colossian philosophy that, as “a syncretistic religious mix,” was involved in both ascetic practices and the worship of angels. He suggests the purpose of this “worship” is to attain the blessing of angels or possibly to appease them. “Colossians 2:18” NIGTC: The Epistles to the Colossians and to Philemon

• Hendriksen considers the presence of the definite article in the phrase “worship of the angels” (thrēskeia tōn angelōn) indicates that Paul is addressing actual angel-worship in Col 2:18. He adds that several passages in Revelation reveal that this spiritual practice may have been further attested among the Christian communities of the first century (see Rev 19:10; 22:8, 9). “Colossians 2:18” Baker New Testament Commentary: Colossians and Philemon

• Melick contends that the worship of angels was a central feature of the philosophy of the false teachers in Colossae. He argues that though the practice of worshiping angels reflects a pre-gnostic and Gentile context, parallel attitudes toward angels in strands of “esoteric Judaism” such as Qumran make it more likely that Paul had in mind worship given to angels. • “Colossians 2:18” NAC: Philippians, Colossians, Philemon

• Moo presents several reasons to interpret “worship of angels” in an objective manner to mean “worship given to angels.” First, he suggests this objective interpretation of the phrase is “more likely” than the subjective interpretation when viewed from a linguistic point of view. Second, several Jewish apocalyptic writings mention rough parallels to angelic worship. Third, an over-developed evaluation of angels would make sense of Paul’s emphasis on the supremacy of Christ in the letter. Fourth, Moo points to Clinton Arnold’s research, which drew attention to evidence suggesting that in the region near Colossae, angels were invoked to ward off evil. “Colossians 2:18” PNTC: Colossians and Philemon

• O’Brien objects to the more common view—that worship was given to angels—due to the lack of evidence for prior Jewish worship of angels. Building on the work of Francis, he says there is sufficient evidence from Jewish literature to claim that Col 2:18 denotes worship that the angels perform (e.g., Asc. Isaiah 7:13–9:33; T. Job. 48–50; 1QH 3:20–22). He concludes with Francis that the basic idea of the worship of angels is that the worshiper is “enraptured and participates in the heavenly worship of God performed by the angels.” “Colossians 2:18” WBC: Colossians, Philemon

• In Still’s view, the best explanation of Col 2:18 is to understand “the worship of angels” as Paul’s “derogatory description” of the false teachers’ philosophy. He suggests this philosophy included invoking angels for “spiritual preservation and protection.” In short, Still suggests that Paul treated the “adoration” of angels for these purposes with contempt. “Colossians 2:18” The Expositor’s Bible Commentary, Volume 12: Ephesians—Philemon (Revised Edition)

• Witherington explains this “worship of the angels” as the experience of ecstatic visions of worshiping angels induced by ascetic practices. In addition to drawing attention to several passages from Jewish literature in support of his position (e.g., 1QH 3:21–22; 1 En. 36:4; 2 En. 20–21; T. Levi 3:3–8), he offers two contextual clues. First, the following phrase in Col 2:18—“which he has seen upon entering”—probably refers to entry into some sort of “visionary experience.” Second, Witherington points to J. Sumney, who suggested that tōn angelōn modifies both “self-abasement” (tapeinophrosynē) and “worship” (thrēskeia) and that both must therefore be read in a subjective sense. “Colossians 2:18” The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary on the Captivity Epistles

• Wright argues that the best interpretation of Col 2:18 is to understand Paul to be referring to actual worship of angels at the expense of worship of God. He claims this view fits the tone and context of Col 2 better than the alternative arguments (e.g., worship as participation in angelic liturgy). “Colossians 2:18” TNTC: Colossians and Philemon

Key Word Studies

Antanaplēroō, “To Fill Up.” As Melick (1991, 238) points out, the word antanaplēroō—a hapax legomena in the Greek biblical texts—is an unusual verb for “fill up.” The literal meaning of the term is “to complete in place of,” and thus it has connotations of “exchange or vicariousness” (see Melick 1991, 238), though many scholars suggest antanaplēroō is virtually synonymous with the more common “fill up” verb anaplēroō (see Barth and Blanke 1994, 256; Garland 1998, 119; 1 Cor 16:17; Phil 3:20).

Noting the work of others, Moo (2008, 150–51) identifies five possible meanings of the verb in Col 1:24. First, it could mean, “fill up in place of” and describe how Paul suffers “in place of” the church. Second, it could mean “on behalf of.” Third, it could refer to Paul’s sufferings as a response to what is lacking (“fill up in response to”). Fourth, the verb could have a reciprocal force; Paul is to suffer for the sake of the church (of Christ) just as Christ suffered. Fifth, it could be read fully synonymous with anaplēroō and simply mean, “fill up.” “Antanaplēroō” The Theological Dictionary of the New Testament “Antanaplēroō” The Complete Word Study Dictionary: New Testament “Antanaplēroō” The Exegetical Dictionary of the New Testament “Antanaplēroō” Vine’s Expository Dictionary of Old and New Testament Words

Pithanologia, “Persuasive Speech.” The noun pithanologia describes speech or discourse that is meant to persuade through argumentation. The term occurs only here in the NT or LXX, though it is closely related to the verb peithō, which occurs frequently in the Greek biblical texts (e.g., Matt 27:20; Acts 5:36–37; Rom 2:8; 8:38; Gal 1:10; LXX: Job 12:6; Isa 10:20).

Although pithanologia seems to have negative connotations in Col 2:4, Arnold (2002, 384) argues that was not the case for Greek writers such as Aristotle, Plato, and Epictetus. Moo (2008, 171–72), however, points out that Plato warned against accepting arguments based on pithanologia, which he associated with “popular oratory” rather than “cogent proofs.” Paul’s use of pithanologia in Col 2:4 is probably roughly the same as his argument in 1 Cor 2:1–4, where he says his speech and proclamation were made in Spirit and power, not in “plausible words of wisdom” (en peithois sophias logois, NRSV). “Pithanologia” The Complete Word Study Dictionary: New Testament “Pithanologia” New International Dictionary of New Testament Theology “Pithanologia” The Exegetical Dictionary of the New Testament “Pithanologia” Vine’s Expository Dictionary of Old and New Testament Words

Stoicheia, “Elemental Spirits.” The only other place Paul refers to stoicheia is in Galatians. There he says that believers were enslaved to “the elemental spirits of the world” (ta stoicheia tou kosmou) before God adopted them into His family (Gal 4:3). Then, in Galatians 4:9, Paul warns the Galatians of returning to the worthless “elemental spirits” (compare Col 2:8, 20; Heb 5:12; 2 Pet 3:10, 12).

The difficulty in understanding the term stoicheia is made evident by the number of different English translations: “elemental spirits” (LEB, NRSV), “basic principles” (NIV), “elementary principles” (ESV), “the elements” (KJV), “elemental spiritual forces” (TNIV), and “elemental things” (NASB). What these stoicheia are has been an even more confusing and debated issue for scholars. The most commonly held interpretations of stoicheia include the following: the regulations of the law, the domain of sin and flesh, the four basic physical elements of the world, and (personal or impersonal) spiritual or supernatural forces. Barth and Blanke (1994, 373–78) point out that this interpretation is not established on philological grounds, but instead by examining religious and mythological uses of the term during the Jewish and early Christian periods. They conclude that ta stoicheia tou kosmou in Col 2:8 are the “components” or “created things” of the world to which, in Paul’s view, the false teachers in Colossae wrongly give praise. “Stoicheia” The Theological Dictionary of the New Testament “Stoicheia” The Complete Word Study Dictionary: New Testament “Stoicheia” New International Dictionary of New Testament Theology “Stoicheia” The Exegetical Dictionary of the New Testament “Stoicheia” Vine’s Expository Dictionary of Old and New Testament Words

Theotēs, “Deity.” In Colossians 1:19 Paul says that “all the fullness of God” (pan to plērōma) was pleased to dwell in Christ. He makes a parallel statement in Col 2:9, but with the addition of two words: “in him the whole fullness of deity (pan to plērōma tēs theotētos) dwells bodily.” The phrase “all the fullness” is further explained as “all the fullness of deity.” The word theotēs is rendered by several terms in English translations. Two common translations are “deity” (NASB, NIV, NRSV, LEB) and “Godhead” (KJV).

Several commentators, such as Melick (1991, 254–55), point out that Paul uses the term “deity” (theotēs) instead of “divine nature” or “divinity” (theiotēs). Wright (1986, 107–108) claims that the latter term (theiotēs) could conceivably be attributed to a lesser being, whereas theotēs highlights Christ’s embodiment of all of God’s fullness. Although Paul’s meaning in Col 1:15 and Col 2:9 is probably the same, the addition of the term carries significant meaning for Paul’s understanding of Christ’s nature and His relationship to the Father. In other words, the term gives Paul another way to assert that the Son is the image of the invisible God who rules over all the powers and authorities of the universe (Col 1:15; 2:10). “Theotēs” The Theological Dictionary of the New Testament “Theotēs” The Complete Word Study Dictionary: New Testament “Theotēs” New International Dictionary of New Testament Theology “Theotēs” The Exegetical Dictionary of the New Testament

Background Studies

One of the difficulties with interpreting Colossians is the “heresy” Paul seems to be addressing in Col 2:6–23. Interpreters note the difficulty in delineating the beliefs of this “heresy,” not least because it probably was not a consistent or systematic set of teachings. The following resources discuss the possible beliefs and practices of the Colossian “heresy” and its significance for interpreting the letter. Lightfoot, “The Colossian Heresy” Saint Paul’s Epistles to the Colossians and to Philemon “Opposition at Colossae: Jewish Gnosticism” Dictionary of Paul and His Letters “The Threat to the Faith and the Colossian Heresy” Dictionary of Paul and His Letters Arnold, “The Problem in the Church at Colosse” ZIBBCNT: Romans to Philemon Barthe and Blank, “The Menace of a Religion” AYBC: Colossians

Application Overview

Paul’s critique of the false philosophy in Col 2:6–23 serves as a warning to believers of all generations about perversions of the gospel. Keesmat’s (2005, 121) list of parallels between the Colossian philosophy and idolatry throughout the Bible illustrates the continuing threat to God’s true message. The Colossian believers may have viewed the ascetic practices and traditions mentioned in Col 2:16–23 as innocent or perhaps even beneficial. To Paul’s mind, they were empty of value and harmful to a believer’s faith because they separate the believer from Christ. Paul’s advice to avoid buying into empty philosophy is simple yet profound. He urges believers to remain connected to the head, Christ, who holds together the entire body (Col 2:19).

Living according to the Cross Colossians 3:1–17

Overview

In Colossians 2:6–23 Paul addressed the syncretistic philosophy the believers faced in Colossae. In particular, he warned them of the futility of certain ascetic practices and the worship of angels. Paul then discusses the patterns of the genuine Christian life in Col 3:1–17. In Colossians 3:1–4 he describes the lives of believers as “hidden with Christ in God” by virtue of their participation in His death and resurrection (Col 2:12–13, 20; 3:1). Paul then exhorts the Colossians to set their minds on “things above” and not “earthly things” since they have been raised with Christ (Col 3:2).

Paul’s exhortations in Col 3:5–14 are presented using baptismal language. Believers are “to take off” their “old self” and “put on” the “new self”. Paul describes the behaviors of the “old self” in the vice list in Col 3:5–9. He describes the “new self” in the virtue list in Col 3:12–13. Between these two sections he reminds the Colossians that their identity in Christ radically changes their relationship with one another. In Colossians 3:11 he asserts that among those who have been renewed “in the knowledge of the image” of their creator, there is no difference between “Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free”. God’s “chosen people” now includes people from across all social, ethnic, and cultural barriers. Colossians 3:12–17 therefore represents Paul’s instructions on how to live as the community of God’s renewed people. In this passage Paul exhorts the Colossians to imitate their Lord in His forgiveness of others (Col 3:13), to let “the peace of Christ” determine every decision and action in their lives, and to let “the word of Christ” dwell richly among them. The final verse of the section sums up Paul’s charge to the Colossians: Everything they do should be done “in the name of the Lord Jesus, giving thanks to God the Father through him” (Col 3:17).

Structure

1.  Seeking Things from Above (Col 3:1–4)
   

2.  Stripping Off the Old Self (Col 3:5–9)
   

a.      First List of Vices (Col 3:5)
b.      God’s Wrath (Col 3:6)
c.      Second List of Vices (Col 3:7–9)

3.  Putting On the New Self (Col 3:10–17)
   

a.      Renewal According to God’s Image (Col 3:10–11)
b.      Virtue List (Col 3:12–14)
c.      The New Self in the New Community (Col 3:15–17)

Place within the Book

One of the difficulties in outlining the structure of Colossians is determining how Col 3:1–4 fits within its context. Some commentators, such as Melick (1991, 279–80), include Col 3:1–4 as part of Paul’s teaching against the false philosophy in Col 2:6–23. Others view Colossians 3:1–4 as the beginning of Paul’s exhortations to the believing community in Col 3:5–17 (or perhaps through Col 4:6). Dunn (1996, 199–200), for example, recognizes a change in emphasis beginning in Col 3:1. He argues that Paul introduces “a statement of principle” (Col 3:1), which then serves as the basis for his ethical exhortations in Col 3:5–4:6. Like most commentators, O’Brien (1998, 157–58) suggests that Col 3:1–4 plays a transitional role within the letter. In his view, Col 3:1–4 both “rounds off” the conclusion of Paul’s “polemic” against the false philosophy at Colossae, and it marks the beginning of Paul’s “lengthy paraenetic section” in Colossians. The division between Col 3:1–17 and Col 3:18–4:6 is somewhat superficial. Colossians 4:2–6 should be regarded as the final section of Paul’s exhortations to the Colossians, which began in Col 3:5. Still, the division helps identify the content of Paul’s instructions throughout the entire exhortation section. In Colossians 3:5–14 Paul focuses on the differences in conduct between the “old self” and the “new self”; he then discusses worship as part of God’s renewed people in Col 3:15–17; in Col 3:18–4:1 he gives instructions to the Christian household; and in Col 4:2–6 he offers general remarks concerning the Christian life.

Place within the Canon

Paul’s description of the Colossian believers as “God’s chosen people, holy and dearly loved” (eklektoi tou theou hagioi kai ēgapēmenoi) recalls Israel’s identity in the OT. Beginning with the exodus story, Israel occupied the role of God’s special people. Throughout the OT Israel is referred to by exclusive phrases such as “a holy people” (Deut 7:6), the people whom God loves (Deut 7:8), God’s “treasured possession” (Deut 14:2), “His people” (Psa 105:3), and “the first fruits of his harvest” (Jer 2:3). Paul’s language and theology in Col 3:12 deliberately uses similar language to describe the renewed people of God, which includes all people without distinction of their cultural background, social status, or ethnicity (Col 3:11). Dunn (1996, 227–28) suggests that Paul’s application of such language—and in particular, of “the classic covenant text” of Deut 7:6–7—to Gentiles is “striking.” He says Paul is assuring the Gentile believers they are “full participants in the people and heritage of Israel.” Hendriksen (1964, 156) sums up Col 3:12 by boldly asserting that “the church is the new Israel.” Garland (1998, 210) observes that in both the exodus narrative and the order of Col 3:1–4:6, God’s calling of His people functions as the basis for ethical responsibility (e.g., Exod 19:5–6; Deut 7:6–10).

Issues at a Glance • Your Life Is Hidden with Christ in God • The Old Self and the New Self • There Is No Greek and Jew • Let the Peace of Christ Rule in Your Hearts • Let the Word of Christ Dwell Among You • Key Word Study: Melos, “Member” • Key Word Study: Psalmois hymnois ōdais pneumatikais, “Psalms, Hymns, Spiritual Songs”

Starting Point

Colossians 3:5–8 represents what is known as a “vice list”; similarly, Paul includes a “virtue list” in Col 3:13–14. Such lists were common in the ancient world, and several can be found in the writings of the NT (e.g., Mark 7:21–22; Rom 1:29–31; 1 Cor 5:10–11; Gal 5:19–21; Eph 4:31; 5:3–5; 1 Tim 1:9–10; Titus 1:7; 3:3). “Vice and Virtue Lists” Dictionary of New Testament Background “Vice Lists” The Anchor Yale Bible Dictionary

Your Life Is Hidden with Christ in God

In Colossians 3:2 Paul tells the Colossians to “set your mind on things above, not on earthly things.” He reveals his rationale for this exhortation in the following verse: “For you have died and your life is hidden with Christ in God” (hē zōē hymōn kekryptai syn tō Christō en tō theō). Earlier in the letter Paul spoke of “the hidden mystery” (to mystērion to apokekrymmenon)—Christ, in whom all the treasures of wisdom and knowledge are “hidden” (apokryphoi)—that was “hidden” for ages but is now revealed to the Lord’s people (Col 1:26–27; 2:2–3; compare 1 Cor 2:7; Eph 3:9). Bruce (1984, 135) rightly observes that Paul characteristically uses the phrases “in Christ” or “in the Lord,” but not “in God.” Moo (1998, 249–50) points out the idea of believers being united with Christ in God is probably predicated on their participation in Christ’s death (Col 2:20), burial (Col 2:12), and resurrection (Col 2:12–13). However, nowhere else in Paul’s writings or the rest of the NT are believers said to be “hidden.” Two questions need to be addressed regarding this issue. First, what does “your life” (hē zōē hymōn) mean in Col 3:3? Most interpreters understand “life” to contain both present and future aspects—believers already experience this life through Christ but will fully experience its reality at His unveiling (see O’Brien 1998, 164–66). For Paul, the believer’s life is so strongly linked with Christ that he says in Col 3:4 that Christ is their life. Second, in what sense is this life now “hidden”? Some understand the hidden nature in an apocalyptic sense, while others prefer to highlight the invisible or unseen aspect.

• According to Arnold, the hidden nature of the believer’s life in Christ signifies the security of their faith. He suggests Paul’s language of hiddenness stands in a line of tradition in which God’s people looked to the Lord for shelter and protection (see Pss 27:5–6; 31:19–20; Isa 49:2). “Colossians 3:3” ZIBBCNT: Romans to Philemon

• Bruce argues that the expression “in God” is comparable to a parallel phrase in Eph 3:9. In that verse Paul speaks of the mystery that was “hidden” (apokryptō) for ages “in God” (en tō theō). Bruce argues that just as the divine mystery was hidden “in God” as well as “in Christ” (Eph 1:4, 9–10), so the believer is hidden “in Christ” because “Christ himself has his being in God.” “Colossians 3:3” NICNT: The Epistles to the Colossians, to Philemon and to the Ephesians

• Garland describes three implications of the believer’s life being hidden “with Christ in God.” First, it means that the believer’s life lies, to a certain degree, in the future. He suggests that Paul stresses the believer’s “fullness” in the letter (see Col 2:10) to prevent believers from buying into the false philosophy at Colossae. Second, no “menacing power” can harm believers since their life is “hidden” in God. Third, the believer is called to a new life and new ethics as a result of being united with Christ. “Colossians 3:1–4” NIVAC: Colossians and Philemon

• Melick understands the “hiddenness” of the believer’s (present) life to be a direct result of having “died” with Christ (Col 3:3). Their life is now a result of Christ’s resurrected life (Col 2:12–13), though it is hidden just as Christ Himself is hidden from “the eyes of the world.” This interpretation certainly makes sense of the ethical exhortations for the believer’s “new life,” which are immediately following in Col 3:5–17. “Colossians 3:3” NAC: Philippians, Colossians, Philemon

• For Patzia, that the life of the believer is “hidden” does not mean it is invisible or primarily a future reality. Instead, he argues that the believer’s life is “hidden” in the sense that it is not fully comprehensible. He refers to this life as a “mystery” that one cannot explain or physically display. “The Heavenly Life (Col 3:1–4)” UBCS: Ephesians, Colossians, Philemon

• Thompson interprets the notion of a believer’s life being “hidden” with Christ in God as a metaphor for their union with Christ in His death, resurrection, and ultimate revelation. The life of the believer is thus bound with Christ—“in the present their life is hidden with him; and at his coming they will be revealed in glory with him.” “Colossians 3:1–4” The Two Horizons New Testament Commentary: Colossians and Philemon

• Wall suggests the notion of hiddenness pertains specifically to Gentiles. He argues that Paul describes the life of the believer as “hidden with Christ in God” to demonstrate that Gentile believers were already in favor of God. In his view, certain Colossian believers may have “distorted” the Jewish concern that Gentiles would corrupt the Christian community by bringing their “old moral baggage.” Wall claims that Paul refutes this view by showing the Gentiles’ full inclusion into the people of God. “Colossians 3:3” The IVP New Testament Commentary Series: Colossians & Philemon

The Old Self and the New Self

Having reminded the Colossian believers of their participation in the death and resurrection of Christ (Col 2:11–12; 3:3), in Col 3:5–17 Paul exhorts them to shun their past behavior. He does this by telling them to strip off “the old self” (ton palaion anthrōpon) and to “clothe themselves” with “the new [self]” (ton neon; Col 3:9–10). The language used here is reminiscent of the circumcision metaphor used in the earlier part of the letter (Col 2:11). As Arnold (2002, 394–95) points out, the image of taking off and putting on clothing was commonplace in the ancient world. In Colossians 3:9–10 and elsewhere in Paul’s writing, the “old self” seems to be related to Adam and sin. Wright (1986, 143) interprets anthrōpon in a collective sense and describes the “old humanity” as “the solidarity of Adam’s people” (compare Rom 5:12–21). The “new self” is typically explained as the new nature of the believer in the pattern of Christ, the new Adam. O’Brien (1998, 190–91), for example, speaks of Christ as the “new man” that believers put on in place of their old self, and as the “second Adam,” who stands as the beginning of the new creation (see 2 Cor 5:17). An additional interpretative question is whether the imagery of taking off and putting on clothing signifies the spiritual experience of the believer at baptism (see Melick 1991, 296).

• Anders explains the difference between the “old self” and the “new self” in terms of number. Whereas the “old self” describes an individual’s sinful nature, the “new self” refers to the corporate aspect, which he describes as the new “association” or “community” of believers. He then explains the exhortations immediately following in Colossians as the required conduct of the members of this new community. “Colossians 3:9–11” Holman New Testament Commentary: Galatians, Ephesians, Philippians & Colossians

• Dunn suggests that Paul uses the term palaios throughout his letters to describe “what belonged to life prior to life in Christ,” the old covenant, and the “former self.” In the case of the last expression, he understands Paul to mean a believer’s entire way of life before Christ, including its vices. Conversely, the command to put on the “new self” means to embrace not only the virtues and graces of the Christian faith, but the “whole personality” and way of life distinct to Christians. In Dunn’s view, it means nothing short of putting on Christ Himself by imitating His pattern for this “new self life” (see Rom 13:14). “Colossians 3:9” NIGTC: The Epistles to the Colossians and to Philemon

• Hendriksen interprets the metaphor within a baptismal context. He suggests that the baptism of believers involved “casting away” the “old man”—“the body of the flesh” and its wicked practices—and putting on the “new man”—Christ (Gal 3:27). He further describes the differences between the two expressions in terms of their respective natures. The “old man” denotes everything related to our fallen nature since we are born of Adam; the “new man” denotes our nature after we are “born again” through Christ. “Colossians 3:9” Baker New Testament Commentary: Colossians and Philemon

• In Melick’s view, the “old self” and “new self” are ethical descriptions of humans. Consequently, he sees the “new self” as the Christian’s new character, which displays itself in terms of personal values, especially those listed in Col 3:11–14. Melick also cautions against understanding the expressions as referring to “natures” or psychological ideas. “Colossians 3:9” NAC: Philippians, Colossians, Philemon

• Patzia offers a lengthy discussion of the meaning and nature of the “new self,” which Paul says is “being renewed in knowledge in the image of its creator” (Col 3:10). He begins by contextualizing the metaphor of the new self within Paul’s wider discussion in Colossians of how to live ethically for Christ. In his view, the believer is faced with the struggle to “become in reality what he or she is in fact.” Patzia contends that Paul addresses this dilemma by reminding the believers that they are being renewed not according to the image of their fallen nature, but by the image of their creator. He points out the direct link between the image language here and in Gen 1:27, where God makes humanity “in His image” (that is, His moral and spiritual likeness). Whereas that image was destroyed, God is now restoring His image through Christ (Col 1:15). Even though Paul does not use “second Adam” language here, Patzia believes the theological concept underlying Col 3:9–10 is basically the same (compare Rom 5:12–21; 8:29; 1 Cor 15:45–49; 2 Cor 3:18). “Colossians 3:10” UBCS: Ephesians, Colossians, Philemon

• Vaughan describes the “old self” as the “unregenerate self” and the “new self” as the “regenerate self.” He likens the former to “a dirty, worn-out garment” that it is torn off and the latter to a new suit that one puts on in place of an older one. Despite his colorful descriptions, he warns against pressing the imagery too far since the “old nature” is “ever with us.” “Colossians 3:9b–10” The Expositor’s Bible Commentary, Volume 11: Ephesians through Philemon

• Wright suggests that Paul’s theology of the old self and new self establishes the theological foundation for his ethical appeal in Col 3:5–17. He claims that the translation of anthrōpos as “self” is overly individualistic; he prefers to interpret it in a corporate sense as “humanity.” Consequently, he views the “old humanity” as the “solidarity” of Adams’ people and the “new humanity” as the solidarity of those who believe in the Messiah, “the true man.” Wright adds that since Christ is the “image of the invisible God,” in Him “human beings can be what God intended them to be.” “Colossians 3:9–10” TNTC: Colossians and Philemon

There Is No Greek and Jew

In Colossians 3:11 Paul declares there are no distinctions for those who have put on the “new self”. (Wright [1986, 143] notes the possibility that hopou [where] refers to the entire Christian “family.”) Paul makes a similar statement in Gal 3:28, but that list is different than the one in Col 3:11 (compare 1 Cor 12:13). In the present verse, Paul claims “there is no longer Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free; but Christ is all and in all!” Scholars focus their interpretation of Paul’s bold declaration on the particular divisions (“Greek and Jews,” “circumcised and uncircumcised,” etc.) and what Paul meant by denying their existence. According to Wall (1993, 143–44), the divisions mentioned in Col 3:11 represent the fundamental religious (Jewish) and cultural (Hellenistic) classes in the first century. Anders (1999, 329–30) categorizes the distinctions into four groups of people: racial (Greek and Jew), religious (circumcised and uncircumcised), cultural (barbarian, Scythian), and social (slave or free). Dunn (1996, 223–27) claims that the distinctions of Col 3:11 indicate that Paul and the Colossian believers were confronted by local Jews who strongly valued the importance of circumcision. Commentators offer various explanations for Paul’s claim that such distinctions—especially the “Greek and Jews” pair—no longer exist or matter. O’Brien (1998, 192), for example, says that Christ “abolished” the old distinction between Greek and Jew through the gospel so there is no longer inferiority between classes. Lohse (1971, 143–44) claims that distinctions formerly relevant to God’s people—their status as Jews and circumcised people—are no longer valid because the gospel is addressed to all, even if to the Jew first (see Rom 1:16).

• As noted above, Anders recognizes four categories of distinction in Col 3:11: racial (Greek and Jew), religious (circumcised and uncircumcised), cultural (barbarian, Scythian), and social (slave or free). He argues that such categories “no longer matter” for Paul because “Christ is in all” and dwells within believers. In his view, this does not mean that people cease to exist as a Gentile or slave, but instead asserts equality among believers. “Colossians 3:9–11” Holman New Testament Commentary: Galatians, Ephesians, Philippians & Colossians

• Abbott uses similar language to Anders in describing the four groups of peoples in Col 3:11: those of birth, involving national privileges; those of legal or ceremonial standing; those of culture; and those of social caste. He argues that all of these distinctions have been abolished. “Colossians 3:11” ICC: A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians

• Bruce explains the breaking down of old “barriers” in terms of the impact of new creation for the community of believers. He contends that such distinctions remained operative outside the fellowship of believers. Inside “the community of the new creation,” however, he describes these barriers as “irrelevant” and nonexistent. In particular, he suggests that the “obliteration” of the distinction between Greek and Jew demonstrates the powerful ability of the gospel. For Bruce, these distinctions no longer “exist,” both here and in Gal 3:28, in the sense that they are not essential for matters of salvation or pertaining to God’s grace. “Colossians 3:11” NICNT: The Epistles to the Colossians, to Philemon and to the Ephesians

• Dunn opens his discussion of Col 3:11 by comparing it to its two closest parallels in the NT—1 Cor 12:13 and Gal 3:28. He highlights two key aspects of Col 3:11. First, Paul rejects the categorical divisions (“Greek and Jew”), not the individual groups per se (“Greek,” “Jew,” “Scythian,” etc.). Second, Paul’s emphasis is on the ethnic and cultural distinctions of the Jew-Gentile division. He suggests the first four distinctions focus on this division, confirming the Jewish character of the problematic philosophy at Colossae. He contends that Christ’s cosmic act of reconciliation functions as the means through which all of these distinctions have been relativized for believers. “Colossians 3:11” NIGTC: The Epistles to the Colossians and to Philemon

• Hendriksen understands Colossians 3:11 as a condemnation of racial, religious, social, and cultural boundaries. Because the verse is divinely inspired, he believes it is the best expression of the idea that “all men are equal.” To support this claim, he offers examples from ancient societies and modern history in which doctrines of equality failed. He explains the meaning this equality in Col 3:11 in terms of reconciliation—God’s grace transcends cultural distinctions and is able to reconcile Jew and Greek by reconciling both to God (compare Eph 2:13). “Colossians 3:9–11” Baker New Testament Commentary: Colossians and Philemon

• Melick explains Colossians 3:11 in terms of the preceding passage. He claims the “artificial” distinctions mentioned in the verse belong to the “old self,” whereas the “new self” sees things “differently” by viewing others in terms of their status in Christ, not their “nationality, race, religious background, or economic” status. “Colossians 3:11” NAC: Philippians, Colossians, Philemon

• O’Brien argues that Col 3:11 specifically addresses potential divisions within the Christian community because the particle opou denotes the circumstances of “what has gone before.” In other words, the barriers that divided humanity have been brought down “in the realm of the new man.” He also stresses what he thinks Paul does not mean in the verse. Paul is not concerned with natural equality between persons or abandoning the “distinctive functions” of males, females, slaves, etc. Instead, O’Brien argues that believers stand on equal footing since they share Christ as their Lord and possess “no difference in spiritual status between them.” “Colossians 3:11” WBC: Colossians, Philemon

• Still interprets Colossians 3:11 to imply that God “recreated” cultural boundaries and human distinctions in Christ. He suggests that what Paul faced in Colossae was believers who resisted the “implications and repercussions” of Christ’s work of reconciliation. He argues that Paul countered this attitude by showing that life in Christ transcends all “human categorization and perception.” Rather than viewing the eradication of human distinctions as a one-time occurrence, Still suggests that “divisions will dissipate” only as believers begin to live in light of their common Lord rather than human differences. “Colossians 3:11” The Expositor’s Bible Commentary, Volume 12: Ephesians—Philemon (Revised Edition)

• For Wright, Paul’s disregard for the distinctions listed in Col 3:11 is aimed at the community of believers since they have been reconciled together in “Christ’s family.” He highlights the “great importance” of these racial and cultural divisions in the ancient world. Against this system of prejudice and arrogance, Wright describes Paul as issuing a “challenge” to the “powers of the world” in Col 3:11 by suggesting that God’s will, not cultural habits, should determine human relationships. Many commentators confine the significance of the verse to matters of salvation. Wright, however, suggests that Paul was concerned with barriers of “background, nationality, colour, language, social standing” hindering the love and respect that are to be displayed among God’s people. “Colossians 3:11” TNTC: Colossians and Philemon

Let the Peace of Christ Rule in Your Hearts

In Colossians 3:15 Paul exhorts the Colossian community to let “the peace of Christ rule in your hearts, to which you have been called one body (en heni sōmati)” (The KJV reads differently: “And let the peace of God …”.) As Moo (2008, 282–85) points out, Paul uses the cognate verb in Col 1:20 to assert that God has reconciled all things in Christ by “making peace” (eirēnopoieō) through the blood of the cross. Paul grounds his exhortation in Col 3:15 in the believer’s participation in the death of Christ (Col 3:3; compare Col 2:12, 20). The peace made by Christ’s death is to dwell in the community formed by His death and resurrection. Scholars typically discuss two key questions in their explanations of the expression. First, what does Paul mean by “the peace of Christ” (hē eirēnē tou Christou)? Abbott (1909, 189–90) considers Paul to be referring to the peace Christ leaves for His church that is experienced among people; it is not an inward peace of an individual’s soul. O’Brien (1998, 204) emphasizes that it is the peace “of Christ.” He says Colossians 3:15 refers to the peace Christ embodies and brings; Christ Himself is this peace (see Eph 2:14). Second, what is the meaning of the verb brabeuō? Most translations use the English verb “rule” to capture the sense of brabeuō in Col 3:15 (compare NET: “be in control”). However, most commentators draw attention to the more nuanced meaning of the verb. Moo (2008, 282–85), for example, observes that the verb refers to the role of an umpire who “renders verdicts in contested decisions.” The idea in Col 3:15, he suggests, is to allow the peace of Christ be in control and be “the decisive factor.”

• Arnold draws attention to the athletic background to the verb brabeuō (compare Paul’s use of the compound verb katabrabeuō in Col 2:18). Like umpires in athletic competitions, Paul calls the Colossians to allow “the wonderful gift of peace from the Messiah” to “adjudicate” their fears of living in the realm of the demonic and in the face of the Colossians’ philosophy. “Colossians 3:15” ZIBBCNT: Romans to Philemon

• Barth and Blanke also connect “peace” here to Col 1:20, where Christ’s work of reconciliation is said to “make peace” (eirēnopoieō). This peace describes life in “His domain.” It refers to peace as the standard measure for life, not an inner peace or subjective state of mind. They interpret Paul’s exhortation to mean that God’s people should allow the work of the peace—which created “peace”—to be the “determining factor” in every aspect of life. “Colossians 3:15” AYBC: Colossians

• According to Bruce, Paul’s main message in Col 3:15 is to embrace the peace of Christ as “arbitrator.” He views Paul’s call as primarily directed at the Christian community. As Christians reconciled to God through Christ, they should “live naturally at peace with one another” rather than with strife between them. “Colossians 3:15” NICNT: The Epistles to the Colossians, to Philemon and to the Ephesians

• Hendriksen associates “the peace of Christ” with the individual’s experience of salvation. He describes it as the “condition of rest and contentment” experienced by believers. In this sense, he reads both Col 3:15 and Phil 4:7 as referring to the inner peace given by Christ to Christians. He adds that each believer is called to let this peace “rule” their behavior toward others. “Colossians 3:15” Baker New Testament Commentary: Colossians and Philemon

• Lohse considers the meaning of “the peace of Christ,” which he considers a “peculiar expression,” to be conceptually parallel to Phil 4:7; John 14:27; Eph 2:14; and 2 Thess 3:16. In his view, Col 3:15 is a call for the peace of Christ to dwell in “the innermost part of a man” (his heart). He describes this peace as a “sphere” in which the “new man” exists rather than an internal feeling. “Colossians 3:15” Hermeneia: Colossians and Philemon

• According to Melick, Paul is concerned with the social implications of the peace of Christ in Col 3:15. He also stresses the corporate aspect of Paul’s language. He points out that Paul calls believers “as one body” to let the peace of Christ rule in their hearts. This means that individuals must be at peace for the congregation to be at peace. “Colossians 3:15” NAC: Philippians, Colossians, Philemon

• Still considers “of Christ” (tou Christou) to be a subjective genitive, meaning the peace that Christ gives or brings. Like Arnold, he explains the meaning of brabeuō in Col 3:15 in relation to the related verb katabrabeuō in Col 2:18. Whereas the philosophers wanted to “disqualify” (katabrabeuō) the Colossians through asceticism and visions, Paul urges the Colossians to allow “the peace of Christ”—not the philosophers—to judge (brabeuō) their lives. “Colossians 3:15” The Expositor’s Bible Commentary, Volume 12: Ephesians—Philemon (Revised Edition)

• In Thompson’s view, Col 3:15 is aimed at both the individual member of the congregation and the faith community as a whole. She contrasts the emphasis on the “rule” of the word of Christ with the absence of any mention of any church leadership office. “Colossians 3:12–17” The Two Horizons New Testament Commentary: Colossians and Philemon

• Wall says the purpose of Paul’s exhortation is for every decision made and action taken to have “the quality of peace.” In his view, “peace” here entails the peace resulting from His death and resurrection and “the spiritual and interior dimensions” of the OT concept of shalom—the “full transformation” of the covenantal people of God. “Colossians 3:15” The IVP New Testament Commentary Series: Colossians & Philemon

Let the Word of Christ Dwell Among You

Paul follows up his instructions concerning “the peace of Christ” with another imperative in the first part of Col 3:16: “Let the word of Christ dwell in you richly” (ho logos tou Christou enoikeitō en hymin plousiōs). Scholars are divided over two main interpretations of the meaning of the phrase “the word of Christ.” The first group of scholars understand “the word of Christ” to be a word from Christ. Wall (1993, 149–50), for instance, says “word” here does not apply to a written collection of Jesus’ saying but to the Spirit of Christ. Anders (1999, 331–32) also interprets “the word of Christ” in a subjective sense to refer to the message spoken by the Spirit of Christ. A second group prefers to interpret the expression in an objective manner to mean a word about Christ. For example, Dunn (1996, 235–37) maintains that both “the word of Christ” and the phrase “the word of the Lord” denote the word or message of the gospel (see 1 Thess 1:8; 2 Thess 3:1; Acts 8:25; 12:24). Likewise, Garland (1998, 212) describes this “word” as the message about Christ that contains “the wealth of God’s wisdom.”

• Barth and Blanke argue that in Col 3:16, “word” refers to the secret that was hidden but is now revealed—namely, Christ Himself. They suggest “word” has this same meaning in Col 1:6 and Col 1:25. In their view, it is not only a word that proclaims the Messiah (“the revealed secret”), but it is also the word by which the Messiah is received as Lord (see Col 2:6). “Colossians 3:16” AYBC: Colossians

• Bird claims there is no reason to interpret ho logos tou Christou as either a subjective or objective genitive. He argues that logos in Col 3:16 denotes all Christian teaching from the Messiah and that has the Messiah as its “content and integrating point.” “Colossians 3:12–17” New Covenant Commentary: Colossians and Philemon

• According to Bruce, Paul’s injunction demands that Christians base their teaching on the teaching (or word) of Christ. In other words, he views the phrase as a subjective genitive. Like the latter half of the verse, which mentions various songs and hymns in a worship setting, Bruce suggests Paul’s instructions concerning “the word of Christ” are also intended for congregational meetings. “Colossians 3:16” NICNT: The Epistles to the Colossians, to Philemon and to the Ephesians

• Hendriksen considers ho logos tou Christou to be the “objective, special revelation” that both proceeds from and concerns Christ. He interprets Paul’s exhortation to the Colossians as a call to allow the “Christ-word” to govern every aspect of every believer’s life. “Colossians 3:16” Baker New Testament Commentary: Colossians and Philemon

• Martin interprets ho logos tou Christou as a message about Christ, but more specifically as Paul’s message to the Colossians in the face of “alien ideas of false wisdom” (Col 2:23). Accordingly, Paul’s instructions to have his letter read among the Colossians means, by extension, to have “the word of Christ” read in the congregation. “Colossians 3:12–17” IBC: Ephesians, Colossians, and Philemon

• Melick regards “the word” in an objective sense as the message about Christ, though he recognizes the temptation to read the construction ho logos tou Christou in a parallel manner to the subjective phrase hē eirēnē tou Christou in Col 3:15. In support of his view, he suggests the Colossian community was founded on the message of the gospel. Furthermore, he claims that the command to let this “word” dwell richly is aimed primarily at the entire community. “Colossians 3:16” NAC: Philippians, Colossians, Philemon

• Vaughan shrewdly notes that the ambiguity of the wording of ho logos tou Christou allows interpreters to understand both the subjective and objective aspects of the phrase. He suggests the meaning of the phrase in Col 3:16 should probably be understood in an objective sense as a message about Christ. He adds, however, that this message about Christ ultimately comes from Christ Himself. “Colossians 3:16” The Expositor’s Bible Commentary, Volume 11: Ephesians through Philemon

• Wright is sympathetic to arguments for interpreting ho logos tou Christou in an objective sense, but he prefers to explain it as “the gospel message announcing what God has done in and through Christ.” Wright suggests the content of this message may be found in Col 1:15–20 or, perhaps, in the continuing message spoken by Christ through the Spirit. “Colossians 3:16” TNTC: Colossians and Philemon

Key Word Studies

Melos, “Member.” In Colossians 3:5 Paul tells the Colossians to put to death “whatever in you is earthly” (literally, “the members which are on the earth”; ta melē ta epi tēs gēs). The plural word melē is often translated as “members” (e.g., KJV, NASB) or “earthly nature” (e.g., NIV). In the ancient world melos was used in several ways; it could refer to “members of the body” of both men and animals (e.g., in Homer) as well as to a “part” of a song (e.g., in Plato). In the LXX, melos is used to denote “members” of both men and animals (e.g., LXX: Judg 19:29; Exod 29:17) or to refer to “parts” of a song or melody (e.g., Mic 2:4 LXX).

According to O’Brien (1998, 176–77), it is unlikely that ta melē refers to members of a (physical) body in Col 3:5. In his view, ta melē is set in apposition to the vices listed in the remainder of the verse. He and Bruce 1984, 141 conclude that Paul uses melos in a manner beyond its ordinary sense to comprehend “the various kinds of sin which were committed by their means and in which the ‘flesh’ (the old nature) expressed itself actively.” Paul uses melos in a similar manner in Rom 6:13, 19. Lightfoot (1886 208–209) proposes a less conventional argument by placing a period after gēs and suggesting that the list of nouns in the latter part of Col 3:5 is actually the object of a later verb (such as apothesthe in Col 3:8). “Melos” The Theological Dictionary of the New Testament “Melos” The Complete Word Study Dictionary: New Testament “Melos” A Greek-English Lexicon of the New Testament and Other Early Christian Literature, Third Edition “Melos” The Exegetical Dictionary of the New Testament “Melos” Vine’s Expository Dictionary of Old and New Testament Words

Psalmois hymnois ōdais pneumatikais, “Psalms, Hymns, Spiritual Songs.” In Colossians 3:16 Paul mentions what seem to be three separate kinds of songs: “psalms, hymns, and spiritual songs” (psalmois hymnois ōdais pneumatikais). Paul urges the Colossian believers to use these songs to teach and admonish each other as they sing praises to God. The confusion comes when we consider the lexical range of these terms and whether they refer to three distinct types of songs or are used to refer to the same thing. The issue is further complicated by the possibility of viewing the adjective pneumatikos as modifying all three “song” nouns. In this case it would be difficult to distinguish between types of songs since they would be all redefined by the term pneumatikos.

The word psalmos occurs seven times the NT. It is used to denote scriptural psalms (e.g., Matt 22:43; Luke 22:44; Acts 1:20; 13:33), as well as “songs” offered during the assembly of a congregation (1 Cor 14:26) or a worship service (compare Eph 5:19). The noun hymnos, which is related the verb hymneō (“to praise or extol”; see Matt 26:30; Mark 14:26; Acts 16:25; Heb 2:12), occurs just twice in the NT—here and in the parallel Ephesians passage (Eph 5:19; compare 32 occurrences in the LXX). The word hymnos and its cognates seem to denote songs (of praise) to God, which are “always performed publicly; like the psalm or ode, it represents a cultic song of the congregation” (EDNT, hymnos). The word ōdē occurs seven times in the NT and 85 times in the LXX. Paul uses ōdē here and in Eph 5:19; the other NT occurrences are found in Revelation (Rev 5:9; 14:3 [2×]; 15:3 [2×]). In the LXX ōdē is used to describe a song of praise or thanksgiving directed to God. Moreover, in the Psalms of Solomon ōdē and psalmos are used almost interchangeably to describe a single kind of song (e.g., Pss. Sol. 15:1, 3; 17:1).

• Psalmos, “Psalm.” “Psalmos” The Theological Dictionary of the New Testament “Psalmos” The Complete Word Study Dictionary: New Testament “Psalmos” New International Dictionary of New Testament Theology “Psalmos” The Exegetical Dictionary of the New Testament “Psalmos” Vine’s Expository Dictionary of Old and New Testament Words

• Hymnos, “Hymn.” “Hymnos” The Theological Dictionary of the New Testament “Hymnos” The Complete Word Study Dictionary: New Testament “Hymnos” New International Dictionary of New Testament Theology “Hymnos” The Exegetical Dictionary of the New Testament “Hymnos” Vine’s Expository Dictionary of Old and New Testament Words

• Ōdē, “Song.” “Ōdē” The Theological Dictionary of the New Testament “Ōdē” The Complete Word Study Dictionary: New Testament “Ōdē” New International Dictionary of New Testament Theology “Ōdē” The Exegetical Dictionary of the New Testament “Ōdē” Vine’s Expository Dictionary of Old and New Testament Words

Application Overview

It is easy to think of Christian discipline purely in terms of good characteristics and virtues. In Colossians Paul lists several virtues the people of God should display. Yet Paul is not naïve; he knows that to put on the “new self,” one must first take off the “old self.” Indeed, Paul’s language in Col 3:5 is even harsher: Believers must “put to death” (nekroō) whatever is earthly in them. As Garland (1998, 224) puts it, “the old nature is not renewed or reformed; instead, it is put to death.” According to the theology of the letter, the “old nature” of a believer “dies” when they (spiritually) participate through baptism in the death, burial, and resurrection of Christ (Col 2:11–12). The command in Col 3:5, then, is to leave behind the vices and evil desires of our sinful nature. In positive terms, this involves pursuing godly virtues (Col 3:12–14) and participating in the community of faith (Col 3:15–17).

The Christian Household Colossians 3:18–4:18

Overview

The two major sections of the last division of Colossians are Col 3:18–4:6 and Col 4:7–18. The first of these sections contains a household code (Col 3:18–4:1) and some final exhortations (Col 4:4–6). The household code (Col 3:18–4:1) addresses three sets of relationships: wives and husbands (Col 3:18–19), children and parents (Col 3:20–21), and slaves and masters (Col 3:22–4:1).

Paul’s instructions to the family members of the household are generally brief; the section directed at slaves, however, is extended and enumerates several reason for slaves to obey their masters (Col 3:22–4:1). Colossians 4:2–6 contains the final exhortations of the letter, including a call to vigilance in prayer and graciousness in speech. The concluding section of the letter includes a lengthy list of greetings and instructions for reading the letter (Col 4:7–18). As Melick (1991, 326) points out, this list is divided into three categories: people who traveled to the church from Paul (Col 4:7–9), people who sent greetings to the church (Col 4:10–14), and people to whom Paul sent greetings (Col 4:15–17).

Structure

1.  Household Rules (Col 3:18–4:1)
   

a.      The Wife’s Duty (Col 3:18)
b.      The Husband’s Duty (Col 3:19)
c.      The Duty of Children (Col 3:20)
d.      The Duty of Parents (Col 3:21)
e.      The Duty of Slaves (Col 3:22–25)
f.      The Duty of Masters (Col 4:1)

2.  Final Exhortations (Col 4:2–6)
   

3.  Conclusion (Col 4:7–18)
   

a.      Commendations (Col 4:7–9)
b.      Greetings (Col 4:10–17)
c.      Paul’s Greeting (Col 4:18)

Place within the Book

Colossians 3:18–4:1 is recognized by virtually all scholars as an isolated unit addressing the various relationships within the ancient household. As a result, the relationship of Col 3:18–4:1 to its preceding section is not entirely clear. Wright (1986, 150) suggests the inability to see continuity between the section on the worshiping church in Col 3:15–17 and the household code signifies the failure of Christians to integrate practice and belief. Barth and Blanke (1994, 473–75) consider the household code as further description of what it means to put on the “new self” (Col 3:10). Similarly, Bruce (1984, 161) regards the household code as the application of the “general principles of Christian behavior” discussed in Col 3:12–17 to the household (familia). Still (2006, 336) describes Col 3:17—“do everything in the name of the Lord Jesus”—as a “general heading” for the entire household code, which calls believers to do all things “in concert with Christ.”

Issues at a Glance • Wives, Submit to Your Husbands • You Will Receive an Inheritance as Reward • That God May Open a Door • Key Word Study: Hypotassō, “To Submit” • Key Word Study: Erethizō, “To Provoke” • Key Word Study: Grēgoreō, “To Be Watchful” • Background Studies: Laodicea

Starting Point

Colossians 3:18–4:1 constitutes what is often referred to as a “household code.” In the NT period, the household functioned as the fundamental social structure in Graeco-Roman culture. Several dictionaries and other resources provide an overview of the structure of households and the literary function of household codes in the ancient world. “Households and Household Codes” Dictionary of Paul and His Letters “Household Codes” The Anchor Yale Bible Dictionary “Household” Eerdmans Dictionary of the Bible Barth and Blanke, “The Haustafel [Household Code]” AYBC: Colossians Jeffers, “The Family, Women, and Education” The Greco-Roman World of the New Testament Era: Exploring the Background of Early Christianity

Wives, Submit to Your Husbands

Paul begins his instructions to the Christian household by commanding wives to “submit” (hypotassō) to their husbands (Col 3:18). In comparison to the household code in Eph 5:15–6:9, Paul’s instructions to the households of faith in Colossae are brief and often without explanation. This is especially true of Paul’s instructions to believing wives in Col 3:18, which is only qualified by the phrase “as is fitting in the Lord” (compare Eph 5:22–24). This phrase and the meaning of the verb hypotassō (“to submit”) are the central points of discussion by scholars. According to Arnold (2002, 396–97), the phrase “as is fitting in the Lord” qualifies submission in terms of God’s order of humanity rather than cultural norms. Barth and Blanke (1994, 436–37) interpret the phrase “as is fitting in the Lord” to mean that the submission of wives to their husbands represents “essentially correct behavior” of someone who has put on the “new self”. Abbot takes the phrase to mean that the “obligation” already existed within the community prior to Paul’s command. Concerning the meaning of the verb hypotassō, Dunn (1996, 246–48) warns against softening its meaning by reading it in light of Eph 5:21, 24 (see O’Brien 1998, 221–22) and overstating it by taking it to mean “subjugation.” A number of commentators, including Wright (1986, 152) and O’Brien (1998, 220–23), stress that Paul’s command does not imply the inferiority of the wife.

• Anders defines submission as recognition of and response to God’s ordained authority of the husband. He adds, however, that this does not diminish the equality or dignity of the wife. He suggests the ultimate example of submission is seen in Jesus, who submitted to God even though He was equal (see 1 Cor 11:3; 15:28; Phil 2). In his view, “fitting in the Lord” indicates that the command is unique to those “in the Lord.” “Colossians 3:18” Holman New Testament Commentary: Galatians, Ephesians, Philippians & Colossians

• Bruce devotes little attention to the meaning of hypotassō. Instead, he explains Col 3:18 within the broader context of Paul’s theology. He claims that Paul’s command in the present passage is a direct outworking of the apostle’s belief in a hierarchical order within creation, which included the headship of a man over a woman (see 1 Cor 11:3). According to Bruce, when Paul situates the husband-wife relationship “in the Lord,” he promotes the “essential dignity” of wives and women in general. “Colossians 3:18” NICNT: The Epistles to the Colossians, to Philemon and to the Ephesians

• Davids claims that submission (or subordination) was expected of a wife within Graeco-Roman culture. In his view, Paul affirms this cultural norm but also reframes the idea of submission by adding the phrase “as is fitting in the Lord.” In his view, this modifier invites women to view their submission to their husbands as an imitation of Jesus in His submission. “Colossians 3:18” Cornerstone Biblical Commentary, Volume 16: Ephesians, Philippians, Colossians, 1&2 Thessalonians, Philemon

• Garland’s commentary on the issue of submission makes four main points. First, submission upholds the legal state of affairs by affirming the husband as the paterfamilias (the head of the household). Second, the verb hypotassō does not imply that women were inferior, especially since all Christians were called to submission regardless of rank or gender (see Mark 10:41–45; 1 Cor 16:16; Eph 5:21, 24; 1 Pet 5:5). Third, Paul’s command regards wives as “ethically responsible partners.” Fourth, the command is two-sided: Husbands are commanded to love their wives and not to be harsh with them. “Colossians 3:18–19” NIVAC: Colossians and Philemon

• Hendriksen presents three points in his understanding of the meaning of “submit” in Col 3:18. First, the command does not imply that wives are inferior to their husbands. Second, the submission of wives to their husbands is subject to exceptions and is therefore not absolute. Third, it is tied directly to Paul’s call for husbands to love their wives (Col 3:19). “Colossians 3:18” Baker New Testament Commentary: Colossians and Philemon

• Jeffers suggests that Col 3:18 reflects the patterns of the Roman household when it requires wives to submit to their husbands. He adds, however, that the passage also differs from Graeco-Roman norms by limiting the husband’s power and instructing him to love his wife. “Husband-Wife Relationships” The Greco-Roman World of the New Testament Era: Exploring the Background of Early Christianity

• Melick provides a helpful discussion of the range of meaning hypotassō has in the NT. In his view, the verb refers to voluntary submission carried out by people in free positions within society. He also states that the verb does not demand the obedience expected of a child or slave. In his view, “in the Lord” is the source of motivation for submission. “Colossians 3:18” NAC: Philippians, Colossians, Philemon

• Moo’s commentary contains a lengthy discussion of the nature of submission in Col 3:18. Most of this discussion is devoted to defending a definition of submission that involves a wife “placing herself” under the authority of her husband. Moo is also suspicious of those who default to the parallel command in Eph 5:21 to explain Col 3:18, where many interpret submission to mean “mutual respect.” He presents three nuances to Paul’s position on submission in Col 3:18: (1) submission is not the same thing as “obedience” (see Col 3:20, 22); (2) a wife’s submission to her husband is “conditioned by” the demand of a husband to love his wife; and (3) “submission” can take on different meanings in various cultures and times. “Colossians 3:18” PNTC: Colossians and Philemon

• Still draws attention to the significance of the imperatival form of hypotassesthe in Col 3:18 (compare the participle hupotassomenoi in Eph 5:21). He suggests that the full sense of the middle voice is captured by the TNIV of Col 3:18—“Wives, submit yourselves to your husbands.” Still also draws a distinction between submission as recognition of God’s design or as an expression of the wife’s commitment to Christ. He does not mention which view he prefers, though he points out that Dunn (1996, 246–48) prefers the latter position. “Colossians 3:18” The Expositor’s Bible Commentary, Volume 12: Ephesians—Philemon (Revised Edition)

• Wright insists that the equality between men and women promoted in passages such as Gal 3:28 is not absent in Col 3:18. He explains Paul’s instructions to wives in relation to the apostle’s instructions to men in the following verse. Both are to resist being “arrogant or domineering.” In particular, Wright says that Col 3:18 means that a wife must not attempt to “rule her husband’s life”; likewise, the husband must love his wife by always putting her interests first. “Colossians 3:18–19” TNTC: Colossians and Philemon

You Will Receive an Inheritance as Reward

Paul offers extended instructions to slaves within the household code in Col 3:18–4:6. In contrast to the brief statements often contained within single verses, Paul’s words to slaves are more substantial (Col 3:22–25; compare Eph 6:5–8). Paul’s words include a promise to slaves who obey their earthly masters “as working for the Lord”: “You will receive from the Lord an inheritance as a reward” (apo kyriou apolēmpsesthe tēn antapodosin tēs klēronomias; Col 3:24). As Abbott (1909, 295) points out, tēs klēronomias is most likely a genitive of apposition meaning “the reward” consists of, or is, “the inheritance” (tēn antapodosin; Dunn 1996, 256–57; genitive of content). The question then becomes what Paul means by the collective phrase “the reward of the inheritance.” Bruce (1984, 167–69) explains this phrase as part of the believer’s entire inheritance of glory (compare Gal 3:18; 4:1–7; Eph 1:14; 5:5). Davids (2008, 293) claims this inheritance is referred to throughout the NT by different expressions, including “the whole earth” (Matt 5:5), “eternal life” (Matt 19:29), and “the kingdom of God” (1 Cor 6:9–10; 15:50; Gal 5:21). He concludes that the phrase stands for “having a place in the coming rule of God and his Christ.” Wright (1986, 153–54) stresses the definite article of “the inheritance”; he suggests it refers to the specific inheritance of the age to come. Most commentators also point out the irony of Paul’s promise to slaves—they had no rightful claim to an inheritance from their master.

• Bird does not specify what he thinks this “reward of inheritance” could be, but notes that Paul also says that those who wrong slaves will be punished. “Colossians 3:22–4:1” New Covenant Commentary: Colossians and Philemon

• As noted above, Bruce says the “reward of the inheritance” is “part of the total inheritance of glory laid up for all believers.” He also notes how Paul relates this lofty description of inheritance to mundane issues in life. “Colossians 3:22–24” NICNT: The Epistles to the Colossians, to Philemon and to the Ephesians

• Dunn claims that the theme of inheritance in Paul’s letters extends back to Abraham and the promised land of Canaan (see Gen 15:7–8; 28:4; Deut 1:39). It also looks forward to the believer’s ultimate eschatological reward. Bringing together these two ideas of inheritance, Dunn claims that what Paul does in Col 3:24 is offer Gentile slaves “a share in the inheritance of Abraham—that is, in the blessing promised to the nations through Abraham.” “Colossians 3:24” NIGTC: The Epistles to the Colossians and to Philemon

• Hendriksen describes the inheritance as God’s (future) gift of salvation, which is promised to slaves even though they may “receive far less than they should” from their earthly masters. He adds a few caveats to this to avoid interpreting Paul to mean that this salvation is somehow “earned” or gained by merit. “Colossians 3:23” Baker New Testament Commentary: Colossians and Philemon

• Melick defines the inheritance in less precise terms than most commentators. He suggests it likely “involves” the presence of Lord. Believers are to focus on this heavenly treasure in the midst of their earthly poverty. “Colossians 3:24” NAC: Philippians, Colossians, Philemon

• Wall suggests Paul is referring to an eschatological reward. He claims this promise is significant within the context of the household code since slaves often worked for little pay and would rarely inherit anything. “Colossians 3:22–25” The IVP New Testament Commentary Series: Colossians & Philemon

• Witherington concludes that Paul does not mean “initial salvation” since he is addressing Christian slaves. He interprets the inheritance of Col 3:24 as rewards believers receive for good conduct while on earth, which will then serve as the basis for eschatological rewards (see 1 Cor 3:10–15). “Colossians 3:21–25” The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary on the Captivity Epistles

That God May Open a Door

In the final section of exhortations to the Colossians, Paul asks his readers to pray that “God may open a door for the word, that we may declare the mystery of Christ” (Col 4:3). According to Arnold (2002, 4:3), writers in the ancient world regularly used the image of an open door to describe an opportunity for activity. Paul uses the same image in two other places in his letters (see also Acts 14:27). In 1 Corinthians 16:9 he informs the Corinthians of his plans to remain in Ephesus as the result of “a wide door for effective work” opening for him. In 2 Corinthians 2:12 he again uses the image to describe developments in his missionary travel plans (compare Phil 1:12–18). Many scholars suggest that Paul’s use of the image in Col 4:3 describes his desire for an opportunity for effective evangelism (see O’Brien 1998, 238–39). Others, however, believe Paul wished for his release from imprisonment so he could have a greater chance to preach the gospel (see Hendriksen 1964, 180–81). The latter interpretation finds credibility in the reference to Paul’s imprisonment in Col 4:3.

• Abbott considers the verse to mean that Paul hoped for the removal of any hindrance to the word of the gospel. “Colossians 4:3” ICC: A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians

• Bird understands Colossians 4:3 strictly in terms of evangelism. He suggests that Paul’s evangelism was unhindered even during his imprisonment. “Colossians 4:2–6” New Covenant Commentary: Colossians and Philemon

• In Dunn’s view, Paul’s prayer concerns his missionary work (the preaching of the word). He suggests that Paul may have hoped that his imprisonment would become the “door” (or opportunity) for further ministry (see Phil 1:12–14). “Colossians 4:3” NIGTC: The Epistles to the Colossians and to Philemon

• Lohse distinguishes the meaning of the “open door” image in the present passage from Paul’s use of it in 1 Cor 16:9 and 2 Cor 2:12. He suggests that Paul uses the image in the latter verses to describe successful evangelistic work, whereas in Col 4:3 the apostle hopes for an opportunity for future preaching to occur. “Colossians 4:3” Hermeneia: Colossians and Philemon

• Melick interprets Colossians 4:3 as a window into Paul’s success rather than a desired outcome. In his view, the reason Paul was successful in his missionary work is because he “looked to the Lord to supply the wisdom for the opportunity.” “Colossians 4:3–4” NAC: Philippians, Colossians, Philemon

• Vaughan contends that Paul’s only concern in Col 4:3 is for the advancement of the gospel; he is not worried about his own “blessing” (i.e., release from prison). “Colossians 4:3–4” The Expositor’s Bible Commentary, Volume 11: Ephesians through Philemon

• According to Witherington, Paul’s desire is twofold. He hopes for new opportunities for the proclamation of the gospel, and he wants the right words for the specific occasion that will “make the proclamation a revelation and rhetorically effective for those listening.” “Colossians 4:5” The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary on the Captivity Epistles

• Wright suggests several possible meanings of “door,” including the means through which Gentiles enter into the people of God and the actual prison door hindering Paul from ministry. In his view, however, “door” most likely refers to any opportunity that allows the word of God into the hearts and minds of individuals and communities (see Acts 14:27; 1 Cor 16:9; 2 Cor 2:12). “Colossians 4:3” TNTC: Colossians and Philemon

Key Word Studies

Hypotassō, “To Submit.” The verb hypotassō was widely used in Greek literature to refer to appropriate ordering within social relationships and groups. Elsewhere in his letters Paul uses the word hypotassō to describe the rule of the resurrected Christ: “He subjected (hypetaxen) all things under his feet and gave him as head over all things to the church” (Eph 1:22). Paul also uses the term in an eschatological context in 1 Cor 15:27–28. In Romans 8:7 Paul says the mind that is set on the flesh is unable “to submit” to God’s law. In total, hypotassō occurs 38 times in the NT, including some 23 times in Paul’s letters. Paul uses the word in Colossians just once (Col 3:18).

Barth and Blanke (1994, 434) suggest that hypotassō is used two ways in Paul’s letters. First, hypotassō (either in the active or as a divine passive) is used to describe God’s acts of subjugation (e.g., Rom 8:20). Second, as a middle or passive verb, hypotassō is used to describe voluntary actions of cooperation or responsibility (e.g., 1 Cor 15:28). Bergmeier’s entry in EDNT notes that hypotassō can also function in a parenetic manner to refer to subordination or obedience. He suggests this use of the verb hypotassō is often found in the household codes. Still (2006, 345–46) suggests that if we read the imperative hypotassesthe in the middle voice (though it could be the passive since they have identical forms), the verse could be rendered, “wives, submit yourselves to your husbands.” He believes this would temper the strong language of subjection in the verse while also empowering wives to subject themselves to their husbands. “Hypotassō” The Theological Dictionary of the New Testament “Hypotassō” The Complete Word Study Dictionary: New Testament “Hypotassō” The Exegetical Dictionary of the New Testament “Hypotassō” Vine’s Expository Dictionary of Old and New Testament Words

Erethizō, “To Provoke.” The Greek verb erethizō means “to provoke” or “to excite” someone. BDAG gives it the lengthy paraphrase, “to cause someone to react in a way that suggests acceptance of a challenge.” It is used only twice in the NT, in Col 3:21 and in 2 Cor 9:2, where Paul uses it with positive connotations to describe how the Corinthians’ enthusiastic participation in the collection “excited” other believers to contribute. According to O’Brien (1998, 225–26), erethizō was often used in a negative sense in classical Greek. The word appears seven times in the Septuagint with similar meaning (e.g., LXX: Deut 21:20; Prov 19:7).

Paul uses the verb in Col 3:21 to instruct parents in their treatment of their children (compare “fathers”; NRSV). He warns his readers that children may “lose heart” if “provoked” by their parents. Other translations of the verb in this context include “provoke to anger” (KJV), “embitter” (NIV), and “exasperate” (NASB). Moo (2008, 306) suggests the intention of Paul’s admonition is roughly equivalent to the instructions to husbands in Col 3:19. Wright (1986, 152–53) suggests the kind of negative behavior envisioned by the word erethizō in Col 3:1 includes “constant nagging or belittling of a child” as well as “the refusal to allow children to be people in their own right.” “Erethizō” The Complete Word Study Dictionary: New Testament “Erethizō” The Exegetical Dictionary of the New Testament “Erethizō” Vine’s Expository Dictionary of Old and New Testament Words “Erethizō” Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament)

Grēgoreō, “To Be Watchful.” The verb grēgoreō means “to be watchful” or “to stay awake.” According to Dunn (1996, 261–62), the imagery of the verb is drawn from the idea of guard duty. The word occurs 22 times in the NT, including four references in Paul’s letters. In the Gospels, Jesus uses the term several times to urge His disciples “to stay awake” with Him in prayer (e.g., Matt 26:38, 40; Mark 13:37). In Paul’s farewell speech to the Ephesians in Acts, the apostle urges his fellow believers “to be alert” as they remember his admonitions from his years of ministry among them (Acts 20:31; compare 1 Cor 16:13). Other NT passages employ the verb as a call to vigilance against evil (1 Pet 5:8) or as a response to living in a period near the end of the ages (e.g., Matt 24:42–43; 1 Thess 5:6; Rev 3:2–3).

Hendriksen (1964, 179) interprets grēgoreō in Col 4:2 in a metaphoric manner. He suggests that what Paul intends is for the worshiper “to be alive to” important matters during prayer (e.g., family, church, etc.). O’Brien (1998, 237) disagrees with this view. He argues that the verb calls believers “to be alert” in their anticipation of the Lord’s return, even though the passage lacks an eschatological reference (compare the view of Lohse 1971, 164–65). Dunn (1996, 261–62) also considers grēgoreō to refer to the early Christian expectation of Christ’s return. He even proposes that the use of such language to anticipate Christ’s coming again can be traced back to the scene of the garden of Gethsemane in the gospels. “Grēgoreō” The Theological Dictionary of the New Testament “Grēgoreō” The Complete Word Study Dictionary: New Testament “Grēgoreō” New International Dictionary of New Testament Theology “Grēgoreō” The Exegetical Dictionary of the New Testament “Grēgoreō” Vine’s Expository Dictionary of Old and New Testament Words

Background Studies

The Apostle Paul gives specific instructions to the Colossians to read the letter among their own congregation and to share it with the Laodicean believers (Col 4:16–17; compare Rev 1:11; 3:14). He also instructs the Colossians to read the letter he sent to the Laodiceans, though this letter unfortunately has never been found. From these instructions we can know that the city of Laodicea and its believers were an important part of Paul’s ministry. The following resources provide an overview of the city of Laodicea and its significance within early Christianity. “Laodicea” The Anchor Yale Bible Dictionary “Laodicea” Eerdmans Bible Dictionary “Laodicea” Baker Encyclopedia of the Bible “Laodicea” The International Standard Bible Encyclopedia, Revised “Paul in Ephesus and Proconsular Asia” Dictionary of Paul and His Letters

Application Overview

The household code in Col 3:18–4:1 reminds us that the believer’s new identity in Christ should permeate every aspect of life (Col 3:17). Just as putting on the “new self” entails a radical change in individual behavior (Col 3:12–14), it also requires the believer to approach every human relationship from the perspective of their identity as Christians. Each relationship within the household code includes the phrase “in the Lord.” The presence of these words throughout Paul’s instructions to the household affirm Christ’s role as Lord over every power and ruler and every relationship.

Bibliography

Abbott, Thomas Kingsmill. 1909. A Critical and Exegetical Commentary on the Epistles to the Ephesians and to the Colossians. International Critical Commentary. New York: C. Scribner’s Sons. Achtemeier, Paul J., ed. 1985. Harper’s Bible Dictionary. San Francisco: Harper & Row. Anders, Max. 1999. Galatians, Ephesians, Philippians, Colossians. Holman New Testament Commentary 8. Nashville, Tenn.: Broadman & Holman Publishers. Arnold, Clinton E. 2002. “Colossians.” In Romans to Philemon, ed. Clinton E. Arnold, 370–401. Zondervan Illustrated Bible Backgrounds Commentary 3. Grand Rapids, Mich.: Zondervan. Balz, Horst, and Gerhard Schneider, eds. 1990. Exegetical Dictionary of the New Testament. Grand Rapids, Mich.: Eerdmans. Barclay, John M. G. 2001. Colossians and Philemon. T&T Clark Study Guides. London: T&T Clark. Barth, Markus, and Helmut Blanke. 1994. Colossians: A New Translation with Introduction and Commentary. Trans. Astrid B. Beck. Anchor Yale Bible 34B. New Haven: Yale University Press. Bauer, Walter, Frederick W. Danker, William Arndt, and F. Wilbur Gingrich. 2000. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. BDAG. Chicago: University of Chicago Press. Bird, Michael F. 2009. Colossians and Philemon. A New Covenant Commentary. Eugene, Or.: Cascade Books. Bromiley, Geoffrey W., ed. 1988. The International Standard Bible Encyclopedia, Revised. 4 vols. Grand Rapids, Mich.: Eerdmans. Brown, Colin, ed. 1986. New International Dictionary of New Testament Theology. Grand Rapids, Mich.: Zondervan. Bruce, F. F. 1984. The Epistles to the Colossians, to Philemon, and to the Ephesians. New International Commentary on the New Testament. Grand Rapids, Mich.: Eerdmans. Davids, Peter H. 2008. “Colossians.” In Cornerstone Biblical Commentary, Vol. 16: Ephesians, Philippians, Colossians, 1 & 2 Thessalonians, Philemon, ed. Philip W. Comfort, 227–312. Carol Stream, Ill.: Tyndale House Publishers. Dunn, James D. G. 1996. The Epistles to the Colossians and to Philemon: A Commentary on the Greek Text. The New International Greek Testament Commentary. Grand Rapids, Mich.: Eerdmans. Elwell, Walter A., ed. 1988. Baker Encyclopedia of the Bible. Grand Rapids, Mich.: Baker Book House. Freedman, David Noel, et al., eds. 1992. The Anchor Yale Bible Dictionary. New York: Doubleday. Freedman, David Noel, Allen C. Myers, and Astrid B. Beck, eds. 2000. Eerdmans Dictionary of the Bible. Grand Rapids, Mich.: Eerdmans. Garland, David E. 1998. Colossians and Philemon. The NIV Application Commentary. Grand Rapids, Mich.: Zondervan. Hawthorne, Gerald F., Ralph P. Martin, and Daniel G. Reid, eds. 1993. Dictionary of Paul and His Letters. Downers Grove, Ill.: InterVarsity Press. Hendriksen, William. 1964. Exposition of Colossians and Philemon. Baker New Testament Commentary. Grand Rapids, Mich.: Baker Book House. Hengel, Martin. 2004. Studies in Early Christology. London: T&T Clark. Holland, Tom. 2004. Contours of Pauline Theology: A Radical New Survey of the Influences on Paul’s Biblical Writings. Scotland, UK: Christian Focus Publications. Jeffers, James S. 1999. The Greco-Roman World of the New Testament Era: Exploring the Background of Early Christianity. Downers Grove, Ill.: InterVarsity Press. De Jonge, Marinus. 1998. God’s Final Envoy: Early Christology and Jesus’ Own View of His Mission. Grand Rapids, Mich.: Eerdmans. Keesmaat, Sylvia C. 2005. “Colossians, Book of.” Ed. Kevin J. Vanhoozer. Dictionary for Theological Interpretation of the Bible. London; Grand Rapids, Mich.: SPCK; Baker Academic. Kittel, Gerhard, Geoffrey W. Bromiley, and Gerhard Friedrich, eds. 1964. Theological Dictionary of the New Testament. Electronic ed. Grand Rapids, Mich.: Eerdmans. Lightfoot, Joseph Barber. 1886. Saint Paul’s Epistles to the Colossians and to Philemon. 8th ed. London and New York: Macmillan and Co. Lohse, Eduard. 1971. Colossians and Philemon: A Commentary on the Epistles to the Colossians and to Philemon. Trans. William R. Poehlmann and Robert J. Karris. Hermeneia. Philadelphia: Fortress Press. Longenecker, Richard N., ed. 2005. Contours of Christology in the New Testament. Grand Rapids, Mich.: Eerdmans. Macleod, Donald. 2000. Jesus Is Lord: Christology Yesterday and Today. Fearn, UK: Christian Focus Publications. Martin, Ralph P. 1991. Ephesians, Colossians, and Philemon. Interpretation. Atlanta, Ga.: John Knox Press. ———. 2005. “The Christology of the Prison Epistles.” In Contours of Christology in the New Testament, ed. Richard N. Longenecker, 193–218. Grand Rapids, Mich.: Eerdmans. Martin, Ralph P., and Peter H. Davids, eds. 2000. Dictionary of the Later New Testament and Its Developments. electronic ed. Downers Grove, Ill.: InterVarsity Press. Melick, Richard R. 1991. Philippians, Colossians, Philemon. The New American Commentary. Nashville, Tenn.: Broadman & Holman Publishers. Moo, Douglas J. 2008. The Letters to the Colossians and to Philemon. The Pillar New Testament Commentary. Grand Rapids, Mich.: Eerdmans. Myers, Allen C., ed. 1987. The Eerdmans Bible Dictionary. Grand Rapids, Mich.: Eerdmans. O’Brien, Peter T. 1982. Colossians, Philemon. Word Biblical Commentary 44. Dallas: Word. Osborne, Grant R. 1984. “Christology and New Testament Hermeneutics: A Survey of the Discussion.” Semeia 30: 49–61. Patzia, Arthur G. 2011. Ephesians, Colossians, Philemon. Understanding the Bible Commentary. Grand Rapids, Mich.: Baker Books. Porter, Stanley E., and Craig Evans, eds. 2000. Dictionary of New Testament Background. Electronic ed. Downers Grove, Ill.: InterVarsity Press. Schreiner, Thomas R. 2008. New Testament Theology: Magnifying God in Christ. Grand Rapids, Mich.: Baker Academic. Still, Todd D. 2006. “Colossians.” In The Expositor’s Bible Commentary, Volume 12: Ephesians—Philemon (Revised Edition), ed. Tremper Longman and David E. Garland, 263–360. Grand Rapids, Mich.: Zondervan. Swanson, James. 1997. Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament). Electronic ed. Oak Harbor, Wash.: Logos Research Systems, Inc. Thiselton, Anthony C. 2009. The Living Paul: An Introduction to the Apostle and His Thought. London: SPCK. Thompson, Marianne Meye. 2005. Colossians and Philemon. The Two Horizons New Testament Commentary. Grand Rapids, Mich.: Eerdmans. Vanhoozer, Kevin J., Craig G. Bartholomew, Daniel J. Treier, and N. T. Wright, eds. 2005. Dictionary for Theological Interpretation of the Bible. London; Grand Rapids, Mich.: SPCK; Baker Academic. Vaughan, Curtis. 1981. “Colossians.” In The Expositor’s Bible Commentary, Volume 11: Ephesians Through Philemon, ed. Frank E. Gaebelein, 161–226. Grand Rapids, Mich.: Zondervan. Vine, W.E., Merrill F. Unger, and William White Jr. 1996. Vine’s Complete Expository Dictionary of Old and New Testament Words. Nashville, Tenn.: Thomas Nelson. Wall, Robert W. 1993. Colossians & Philemon. The IVP New Testament Commentary Series. Downers Grove, Ill.: InterVarsity Press. Witherington, Ben, III. 2007. The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary on the Captivity Epistles. Grand Rapids, Mich.: Eerdmans. Wright, N. T. 1986. Colossians and Philemon: An Introduction and Commentary. Tyndale New Testament Commentaries 12. Downers Grove, Ill.: InterVarsity Press. ———. 2005. Paul: Fresh Perspectives. London: Society for Promoting Christian Knowledge. Zodhiates, Spiros. 2000. The Complete Word Study Dictionary: New Testament. Electronic ed. Chattanooga, Tenn.: AMG Publishers.

Abbreviations

       ACCS      Ancient Christian Commentary on Scripture
       AEL      Ancient Egyptian Literature. M. Lichtheim. 3 vols. 1971–1980.
       ANET      Ancient Near Eastern Texts Relating to the Old Testament. J. B. Pritchard. 1954.
       AYBC      Anchor Yale Bible Commentary (formerly Anchor Bible Commentary)
       BAR      Biblical Archaeology Review
       BCBC      Believers Church Bible Commentary
       BDAG      W. Bauer, F. W. Danker, W. F. Arndt, and F. W. Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. 1999.
       BDB      Enhanced Brown-Driver-Briggs Hebrew and English Lexicon
       BEB      Baker Encyclopedia of the Bible. W. A. Elwell. 2 vols. 1988.
       BHK      Biblia Hebraica. R. Kittel. 1905–1973.
       BHS      Biblia Hebraica Stuttgartensia. K. Elliger and W. Rudolph. 1977–1997.
       BKC      Bible Knowledge Commentary
       BNTC      Baker New Testament Commentary
       BSac      Bibliotheca sacra
       CC      Continental Commentaries
       COS      The Context of Scripture. W. W. Hallo and K. L. Younger. 3 vols. 1997–2003.
       DDD      Dictionary of Deities and Demons in the Bible. K. van der Toorn, B. Becking, and P. W. van der Horst. 1995.
       DJG      Dictionary of Jesus and the Gospels. J. B. Green and S. McKnight. 1992.
       DLNT      Dictionary of the Later New Testament and Its Developments. R. P. Martin and P. H. Davids. 1997.
       DPL      Dictionary of Paul and His Letters. G. F. Hawthorne and R. P. Martin. 1993.
       EDNT      Exegetical Dictionary of the New Testament. H. Balz and G. Schneider. 1990–1993.
       FOTL      Forms of Old Testament Literature
       GKC      Gesenius’ Hebrew Grammar. E. Kautzsch (ed.) and A. E. Cowley (trans.). 1910.
       HALOT      The Hebrew and Aramaic Lexicon of the Old Testament. L. Koehler, W. Baumgartner, and J. J. Stamm. 1994–1999.
       HolNT      Holman New Testament Commentary
       IBC      Interpretation: A Bible Commentary for Teaching and Preaching
       IBHS      An Introduction to Biblical Hebrew Syntax. B. K. Waltke and M. O’Connor. 1990.
       ICC      International Critical Commentary
       ISBE      International Standard Bible Encyclopedia. Revised ed. G. W. Bromiley. 4 vols. 1979–1988.
       ITC      International Theological Commentary
       JBL      Journal of Biblical Literature
       JNSL      Journal of Northwest Semitic Languages
       LEH      J. Lust, E. Eynikel, and K. Hauspie. A Greek-English Lexicon of the Septuagint. Revised ed. 2003.
       L&N      J. P. Louw and E. A. Nida. Greek-English Lexicon of the New Testament: Based on Semantic Domains. 1989.
       K&D      Keil, C. F., and F. Delitzsch. Commentary on the Old Testament. 1857–1878. Reprint 1996.
       NAC      New American Commentary
       NICNT      New International Commentary on the New Testament
       NICOT      New International Commentary on the Old Testament
       NIDNTT      New International Dictionary of New Testament Theology. C. Brown. 4 vols. 1975–1985.
       NIDOTTE      New International Dictionary of Old Testament Theology and Exegesis. W. A. VanGemeren. 5 vols. 1997.
       NIGTC      New International Greek Testament Commentary
       NIVAC      The NIV Application Commentary
       OTP      Old Testament Pseudepigrapha. J. H. Charlesworth. 2 vols. 1983.
       ODCC      The Oxford Dictionary of the Christian Church. F. L. Cross and E. A. Livingstone. 2nd ed. 1983.
       PNTC      The Pillar New Testament Commentary
       TDNT      Theological Dictionary of the New Testament. G. Kittel and G. Friedrich. 10 vols. 1964–1976.
       TLNT      Theological Lexicon of the New Testament. C. Spicq. 3 vols. 1994.
       TLOT      Theological Lexicon of the Old Testament. E. Jenni and C. Westermann. 3 vols. 1997.
       TNTC      Tyndale New Testament Commentaries
       TOTC      Tyndale Old Testament Commentaries
       TWOT      Theological Wordbook of the Old Testament. R. L. Harris and G. L. Archer Jr. 2 vols. 1980.
       UBCS      Understanding the Bible Commentary Series (formerly the New International Biblical Commentary)
       WBC      Word Biblical Commentary
       ZIBBCNT      Zondervan Illustrated Bible Backgrounds Commentary (New Testament)
       ZIBBCOT      Zondervan Illustrated Bible Backgrounds Commentary (Old Testament)

Lexham Research Commentary: Colossians

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